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Title: Commentary on the Whole Bible Volume VI (Acts to Revelation)
Creator(s): Henry, Matthew
Print Basis: 1706-1721
Rights: Public domain. May be copied and distributed freely.
CCEL Subjects: All; Bible; Classic; Proofed
LC Call no: BS490.H4
LC Subjects:
The Bible
Works about the Bible
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Matthew Henry's
Commentary on the Whole Bible
Unabridged
Volume VI
Acts to Revelation
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P R E F A C E.
Acts to Revelation
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After much expectation, and many enquiries, the last volume of the late
reverend Mr. Henry's Exposition now appears in the world. The common
disadvantages that attend posthumous productions will doubtless be
discerned in this; but we hope, though there are diversities of gifts,
there will be found to be the same spirit. Some of the relations and
hearers of that excellent person have been at the pains of transcribing
the notes they took in short-hand of this part of the holy scripture,
when expounded by him in his family or in the congregation; they have
furnished us with very good materials for the finishing of this great
work, and we doubt not but that the ministers who have been concerned
in it have made that use of those assistances which may entitle this
composure to the honour of Mr. Henry's name; and, if so, they can very
willingly conceal their own.
The New Testament may be very properly divided into two parts, the one
historical the other epistolary. It is the exposition of the latter we
now recommend, and shall offer some thoughts on the epistolary way of
writing in general, and then proceed to observe the divine authority of
these epistles, together with the style, matter, method, and design of
them, leaving what might be said concerning the several inspired penmen
to the prefaces appertaining to the particular epistles.
As to the epistolary way of writing, it may be sufficient to observe
that it has usually three properties:--It may in some things be more
difficult to be understood, but then it is very profitable, and very
pleasant; these will be found to be the properties of these sacred
letters. We shall meet with things not easy to be understood,
especially in some parts of them, where we cannot so well discover the
particular occasions on which they were written or the questions or
matters of fact to which they refer; but this is abundantly compensated
by the profit which will accrue to those that read them with due
attention. They will find the strongest reasoning, the most moving
expostulations, and warm and pressing exhortations, mixed with
seasonable cautions and reproofs, which are all admirably fitted to
impress the mind with suitable sentiments and affections. And how much
solid pleasure and delight must this afford to persons of a serious and
religious spirit, especially when they wisely and faithfully apply to
themselves what they find to suit their case! Thus they will appear to
be as truly written to them as if their names were superscribed on
them. It is natural for us to be very much pleased in perusing a wise
and kind letter, full of instruction and comfort, sent to us by an
absent friend: how then should we prize this part of holy scripture,
when we consider herein that our God and Saviour has written these
letters to us, in which we have the great things of his law and gospel,
the things that belong to our peace! By these means not only the holy
apostles, being dead, yet speak, but the Lord of the prophets and
apostles continues to speak and write to us; and while we read them
with proper affections, and follow them with suitable petitions and
thanksgivings, a blessed correspondence and intercourse will be kept up
between heaven and us, while we are yet sojourners in the earth.
But it is the divine inspiration and authority of these epistles we are
especially concerned to know; and it is of the last importance that in
this our minds be fully established. And we have strong and clear
evidence that these epistles were written by the apostles of our Lord
Jesus, and that they (like the prophets of the Old Testament) spoke and
wrote as they were moved by the Holy Ghost. These epistles have in all
ages of the church been received by Christians as a part of those holy
scriptures that are given by inspiration of God, and are profitable for
doctrine, for reproof, for correction, and for instruction in
righteousness, and are able to make us wise to salvation through faith
which is in Jesus Christ; they are part of that perpetual universal
rule of faith and life which contains doctrines and revelations we are
bound to believe with a divine faith, as coming from the God of truth,
and duties to be practised by us in obedience to the will of God,
acknowledging that the things written therein are the commandments of
God, 1 Cor. xiv. 37. And, for the same reasons that lead us to
acknowledge the other parts of the Bible to be the word of God, we must
own these to be so too. If there is good reason (as indeed there is) to
believe that the books of Moses were written by inspiration of God,
there is the same reason to believe that the writings of the prophets
were also from God, because the law and the prophets speak the same
things, and such things as none but the Holy Ghost could teach; and, if
we must with a divine faith believe the Old Testament to be a
revelation from God, we cannot with any good reason question the divine
authority of the New, when we consider how exactly the histories of the
one agree with the prophecies of the other, and how the dark types and
shadows of the law are illustrated and accomplished in the gospel. Nor
can any person who pretends to believe the divine authority of the
historical part of the New Testament, containing the Gospels and the
Acts, with good reason question the equal authority of the epistolary
part; for the subject-matter of all these epistles, as well as of the
sermons of the apostles, is the word of God (Rom. x. 17; 1 Thess. ii.
13; Col. i. 25), and the gospel of God (Rom. xv. 16; 2 Cor. xi. 7), and
the gospel of Christ, 2 Cor. ii. 12. We are built upon the foundation
of the apostles and prophets, Jesus Christ himself being the chief
corner-stone; and, as Moses wrote of Christ, so did all the prophets,
for the Spirit of Christ in them did testify of him. And the apostles
confirmed what Christ himself began to teach, God also bearing them
witness with signs, and wonders, and divers miracles, and gifts of the
Holy Ghost, according to his will, Heb. ii. 3, 4. The manifestation of
God in the flesh, and the things he began both to do and teach until
the day in which he was taken up, together with his sufferings unto
death, and his resurrection (which things are declared to us, and are
firmly to be believed, and strictly regarded by us), do give us an
ample account of the way of life and salvation by Jesus Christ; but
still it was the will of our blessed Lord that his apostles should not
only publish his gospel to all the world, but also that, after his
resurrection, they should declare some things more plainly concerning
him than he thought fit to do while he was here on earth, for which end
he promised to send his Holy Spirit to teach them all things, to bring
all things to their remembrance which he had spoken unto them, John
xiv. 26. For he told them (John xvi. 12, 13), I have many things to say
unto you, but you cannot bear them now; but when he, the Spirit of
truth, is come, he shall lead you into all truth, and shall show you
things to come. Accordingly we find there was a wonderful effusion of
the Holy Spirit upon the apostles (who in these epistles are called the
servants, ambassadors, and ministers of Christ, and stewards of the
mysteries of God), under whose infallible guidance they preached the
gospel, and declared the whole counsel of God, and that with amazing
courage and success, Satan every where falling down before them like
lightning from heaven. That in preaching the gospel they were under the
influence of the infallible Spirit is undeniable, from the miraculous
gifts and powers they received for their work, particularly that gift
of tongues so necessary for the publication of the gospel throughout
the world to nations of different languages; nor must we omit that
mighty power that accompanied the word preached, bringing multitudes to
the obedience of faith, notwithstanding all opposition from earth and
hell, and the potent lusts in the hearts of those who were turned from
idols to serve the living God, and to wait for his Son from heaven,
whom he raised from the dead, even Jesus, that delivered us from the
wrath to come. Now that they were under the same mighty influence in
writing these epistles as in preaching cannot be denied. Such
infallible assistance seems to be as needful at least to direct their
writing as their preaching, considering that these epistles were
written to keep in memory those things that had been delivered by word
of mouth (2 Pet. i. 15), and to rectify the mistakes that might arise
about some expressions that had been used in preaching (2 Thess. ii.
2), and were to remain as a standing rule and record to which believers
were to appeal, for defending the truth and discovering error, and a
proper means to transmit the truths of the gospel to posterity, even to
the end of time. Besides, the writers of these epistles have declared
that what they wrote was from God: now they must know whether they had
the special assistance of the divine Spirit or no, in their writing as
well as preaching; and they in all things appear to have been men of
such probity that they would not dare to say they had the Spirit of God
when they had it not, or if they so much as doubted whether they had it
or not; yea, they are careful, when they speak their own private
opinion, or only under some common influence, to tell the world that
not the Lord, but they, spoke those things, but that in the rest it was
not they but the Lord, 1 Cor. vii. 10, 12, &c. And the apostle Paul
makes the acknowledgment of this their inspiration to be a test to try
those that pretended to be prophets or spiritual: Let them (says he)
acknowledge that the things I write unto you are the commandments of
the Lord, 1 Cor. xiv. 37. And the apostle Peter gives this as the
reason of his writing, that those he wrote to might after his decease
have those things always in remembrance (2 Pet. i. 15), which
afterwards he calls the commandment of the apostles of the Lord (ch.
iii. 1, 2), and so of the Lord himself. And the apostles John declareth
(1 John iv. 6), We are of God; he that knoweth God heareth us; he that
is not of God heareth not us; by this we know the Spirit of truth, and
the spirit of error.
As to the style of these epistles, though it be necessary we should
believe a divine influence superintending the several writers of them,
yet it is not easy to explain the manner of it, nor to determine
whether and in what particulars the words they wrote were dictated to
them by the Holy Spirit, as mere amanuenses, or how far their own
memories, and reasoning faculties, and other natural or acquired
endowments, were employed under the inspection of the Spirit. We must
believe that these holy men spoke and wrote as they were moved by the
Holy Ghost, that he put them on and assisted them in this work. It is
very probable that sometimes he not only suggested the very thoughts in
their minds, but put words into their mouths, and always infallibly
guided them into all truth, both when they expounded the scriptures of
the Old Testament and when they gave rules for our faith and practice
in the gospel church state. And yet perhaps it may be allowed, without
any diminution to the authority of these epistles, that the penmen of
them made some use of their own reasoning powers and different
endowments in their manner of writing, as well as of their different
sorts of chirography; and that by this we are to account for that
difference of style which has been observed between the writings of
Paul, who was brought up at the feet of Gamaliel, and those of Peter
and John, who were fishermen. The like difference may be discerned
between the style of the prophet Isaiah, who was educated in a court,
and that of Amos, who was one of the herdsmen of Tekoa. However, the
best way to understand these scriptures aright is not to criticise too
nicely upon the words and phrases, but to attend carefully to the drift
and design of these inspired writers in them.
The subject-matter of these epistles is entirely conformable to the
rest of the scriptures. In them we find frequent reference to some
passages of the Old Testament, and explanations of them: in the epistle
to the Hebrews we have the best exposition of the Levitical law. Indeed
the New Testament refers to, and in a manner builds upon, the Old,
showing the accomplishment of all the ancient promises and prophecies
concerning the Messiah, and explains all the antiquated types and
shadows of the good things that were then to come. But, besides these
references to the preceding part of holy writ, in some of these
epistles there are contained prophecies, either wholly new or at least
more largely and plainly revealed, as that in the Revelation concerning
the rise, reign, and fall of antichrist, of which great apostasy we
have some account in 2 Thess. ii. 3, 4, and in 1 Tim. iv. 1-3. And in
these epistles we have several of the great doctrines of the gospel
more fully discussed than elsewhere, particularly the doctrine of
original sin, of the sin that dwells in the regenerate, and of
justification by the righteousness of Christ, of the abolishing of the
Jewish rites and ceremonies, of the true nature and design of the seals
of the new covenant, the obligations they bring us under, and their
perpetual use in the Christian church.
The general method of these epistles is such as best serves the end or
design of them, which is indeed the end of the whole
scripture--practical godliness, out of a principle of divine love, a
good conscience, and faith unfeigned. Accordingly most of the epistles
begin with the great doctrines of the gospel, the articles of the
Christian faith, which, when received, work by love, purify the
conscience, and produce evangelical obedience; and, after these
principles have been laid down, practical conclusions are drawn and
urged from them. In taking this method there is a regard paid to the
nature and faculties of the soul of man (where the understanding is to
lead the way, the will, affections, and executive powers, to follow
after), and to the nature of religion in general, which is a reasonable
service. We are not to be determined by superstitious fancies, nor by
blind passions, but by a sound judgment and good understanding in the
mind and will of God. By this we are taught how necessary it is that
faith and practice, truth and holiness, be joined together, that the
performance of moral duties will never be acceptable to God, nor
available to our own salvation, without the belief of the truth, since
those who make shipwreck of the faith seldom maintain a good
conscience, and the most solemn profession of the faith will never save
those that hold the truth in unrighteousness.
The particular occasions upon which these epistles were written do not
so evidently appear in them all as in some. The first to the
Corinthians seems to have taken its rise from the unhappy divisions
that so early rose in the churches of Christ, through the emulation of
the ministers and personal affections of the people; but it does not
confine itself to that subject. That to the Galatians seems directed
chiefly against those judaizing teachers that went about to draw the
Gentile converts away from the simplicity of the gospel in doctrine and
worship. The epistle to the Hebrews is manifestly calculated to wean
the converted Jews from those Mosaical rites and ceremonies for which
they retained too great a fondness, and to reconcile them to the
abolition of that economy. Those epistles that are directed to
particular persons more evidently carry their design in them, which he
that runs may read. But this is certain, none of these epistles are of
private interpretation. Most of the psalms and of the prophecies of the
Old Testament were penned or pronounced on particular occasions, and
yet they are of standing and universal use, and very instructive even
to us upon whom the ends of the world have come. And so are those
epistles that seem to have been most limited in the rise and occasion
of them. There will always be need enough to warn Christians against
uncharitable divisions, against corrupting the faith and worship of the
gospel; and, whenever the case is the same, these epistles are as
certainly directed to such churches and persons as if they had been
inscribed to them.
These general observations, we suppose, may be sufficient to introduce
the reader into the book itself; let us now take a short view of the
whole work, of which this posthumous piece is the conclusion. It is now
about fourteen years since the first part of this exposition of the
Bible was made public. In five years' time the Old Testament was
finished in four volumes. The first volume of the New Testament was
longer in hand; for though the ever-memorable author was always fully
employed in the ordinary work of his ministry, yet those last years of
his life, in which he drew up the exposition upon the historical part
of the New Testament, were less at his own command than any other had
been. His removal to Hackney, his almost continual preaching from day
to day, his journeys to Chester, and the necessity of more frequent
visits to his friends in and about London, together with a gradual
sensible decay of health, will more than excuse the three years' time
that passed before that was finished. And under such difficulties none
but a man of his holy zeal, unwearied industry, and great sagacity,
could have gone through such a service in that space of time. He lived
not to see that volume published, though left by him ready for the
press. The church of God was suddenly deprived of one of the most
useful ministers of the age. We have been gathering up the fragments of
those feasts with which he used to entertain his family and friends, in
his delightful work of opening the scriptures. What remains is that we
recommend the whole of this work to the acceptance and blessing of our
God and Saviour, to whose honour and interest it was from the first
directed and devoted. We need not be very solicitous about the
acceptance it may meet with in the world: what has been before
published has been received and read with great pleasure and advantage
by the most serious experienced Christians in Great Britain and
Ireland; and the many loud calls there have been for the publishing of
this supplement, and reprinting the whole, leave us no room to doubt
but that it will meet with a hearty welcome. Though it must be
acknowledged that we live in an age which by feeding upon ashes and the
wind, has very much lost the relish of every thing that is spiritual
and evangelical, yet we persuade ourselves there will still be found
many who, by reason of use, have, their senses exercised to discern
both good and evil. Those that may think the expository notes too long,
especially for family worship, may easily relieve themselves, either by
reading a less part of the chapter at one time, or by abridging the
annotations, and perusing the rest when they have more leisure; for,
though it must be owned they are somewhat copious, yet we are persuaded
that those who peruse them seriously will find nothing in them
superfluous or impertinent; and, if any where some things in the
comment do not seem to flow so naturally and necessarily from the text,
we believe when they are well considered and compared it will appear
they come under the analogy and general reason of the subject, and
truly belong to it. If there be any that think this exposition of the
Bible is too plain and familiar, that it wants the beauties of oratory
and the strength of criticism, we only wish that they will read it over
again with due attention, and we are pretty confident they will find
the style natural, clear, and comprehensive; and we think they will
hardly be able to produce one valuable criticism out of the most
learned commentators but they will have it in this exposition, though
couched in plain terms, and not brought in as of a critical nature. No
man was more happy than Mr. Henry in that useful talent of making dark
things plain, while too many, that value themselves upon their
criticising faculty, affect rather to make plain things dark.
But we leave this great and good work to speak for itself, and doubt
not but it will grow in its use and esteem, and will, through the
blessing of God, help to revive and promote family religion and
scriptural knowledge, and support the credit of scripture commentaries,
though couched in human expressions. These have been always accounted
the great treasures of the church, and when done with judgment, have
been so far from lessening the authority of the Bible that they have
greatly promoted its honour and usefulness.
The following are the ministers by whom the Exposition on the
Epistolary writings, and the Revelation, was completed, as given by J.
B. Williams, Esq., LL.D.,F.S.A., in his Memoirs of the Life, Character,
and Writings, of the Rev. Matthew Henry, 8vo. p. 308.
Romans Mr. [afterwards Dr.] John Evans.
1 Corinthians Mr. Simon Browne.
2 Corinthians Mr. Daniel Mayo.
Galatians Mr. Joshua Bayes.
Ephesians Mr. Samuel Rosewell.
Philippians } Mr. [afterwards Dr.] William Harris.
Colossians
1 Thessalonians } Mr. Daniel Mayo.
2 Thessalonians
1 Timothy } Mr. Benjamin Andrews Atkinson.
2 Timothy
Titus } Mr. Jeremiah Smith.
Philemon
Hebrews Mr. William Tong.
James Dr. S. Wright.
1 Peter Mr. Zec. Merrill.
2 Peter Mr. Joseph Hill.
1, 2, and 3 John Mr. John Reynolds, of Shrewsbury.
Jude Mr. John Billingsley.
Revelation Mr. William Tong.
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Acts
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE
A C T S O F T H E A P O S T L E S.
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We have with an abundant satisfaction seen the foundation of our holy
religion laid in the history of our blessed Saviour, its great author,
which was related and left upon record by four several inspired
writers, who all agree in this sacred truth, and the incontestable
proofs of it, that Jesus is the Christ, the Son of the living God. Upon
this rock the Christian church is built. How it began to be built upon
this rock comes next to be related in this book which we have now
before us, and of this we have the testimony only of one witness; for
the matters of fact concerning Christ were much more necessary to be
fully related and attested than those concerning the apostles. Had
Infinite Wisdom seen fit, we might have had as many books of the Acts
of the Apostles as we have gospels, nay, as we might have had gospels:
but, for fear of over-burdening the world (John xxi. 25), we have
sufficient to answer the end, if we will but make use of it. The
history of this book (which was always received as a part of the sacred
canon) may be considered.
I. As looking back to the preceding gospels, giving light to them, and
greatly assisting our faith in them. The promises there made we here
find made good, particularly the great promises of the descent of the
Holy Ghost, and his wonderful operations, both on the apostles (whom
here in a few days we find quite other men than what the gospels left
them; no longer weak-headed and weak-hearted, but able to say that
which then they were not able to bear (John xvi. 12) as bold as lions
to face those hardships at the thought of which they then trembled as
lambs), and also with the apostles, making the word mighty to the
pulling down of Satan's strong holds, which had been before
comparatively preached in vain. The commission there granted to the
apostles we here find executed, and the powers there lodged in them we
here find exerted in miracles wrought on the bodies of people--miracles
of mercy, restoring sick bodies to health and dead bodies to
life--miracles of judgment, striking rebels blind or dead; and much
greater miracles wrought on the minds of people, in conferring
spiritual gifts upon them, both of understanding and utterance; and
this in pursuance of Christ's purposes, and in performance of his
promises, which we had in the gospels. The proofs of Christ's
resurrection with which the gospels closed are here abundantly
corroborated, not only by the constant and undaunted testimony of those
that conversed with him after he arose (who had all deserted him, and
one of them denied him, and would not otherwise have been rallied again
but by his resurrection, but must have been irretrievably dispersed,
and yet by that were enabled to own him more resolutely than ever, in
defiance of bonds and deaths), but by the working of the Spirit with
that testimony for the conversion of multitudes to the faith of Christ,
according to the word of Christ, that his resurrection, the sign of the
prophet Jonas, which was reserved to the last, should be the most
convincing proof of his divine mission. Christ had told his disciples
that they should be his witnesses, and this book brings them in
witnessing for him,--that they should be fishers of men, and here we
have them enclosing multitudes in the gospel-net,--that they should be
the lights of the world, and here we have the world enlightened by
them; but that day--spring from on high the first appearing of which we
there discerned we here find shining more and more. The corn of wheat,
which there fell to the ground, here springs up and bears much fruit;
the grain of mustard-seed there is here a great tree; and the kingdom
of heaven, which was then at hand, is here set up. Christ's predictions
of the virulent persecutions which the preachers of the gospel should
be afflicted with (though one could not have imagined that a doctrine
so well worthy of all acceptation should meet with so much opposition)
we here find abundantly fulfilled, and also the assurances he gave them
of extraordinary supports and comforts under their sufferings. Thus, as
the latter part of the history of the Old Testament verifies the
promises made to the fathers of the former part (as appears by that
famous and solemn acknowledgment of Solomon's, which runs like a
receipt in full, 1 Kings viii. 56, There has not failed one word of all
his good promises which he promised by the hand of Moses his servant),
so this latter part of the history of the New Testament exactly answers
to the world of Christ in the former part of it: and thus they mutually
confirm and illustrate each other.
II. As looking forward to the following epistles, which are an
explication of the gospels, which open the mysteries of Christ's death
and resurrection, the history of which we had in the gospels. This book
introduces them and is a key to them, as the history of David is to
David's psalms. We are members of the Christian church, that tabernacle
of God among men, and it is our honour and privilege that we are so.
Now this book gives us an account of the framing and rearing of that
tabernacle. The four gospels showed us how the foundation of that house
was laid; this shows us how the superstructure began to be raised, 1.
Among the Jews and Samaritans, which we have an account of in the
former part of this book. 2. Among the Gentiles, which we have an
account of in the latter part: from thence, and downward to our own
day, we find the Christian church subsisting in a visible profession of
faith in Christ, as the Son of God and Saviour of the world, made by
his baptized disciples, incorporated into religious societies, statedly
meeting in religious assemblies, attending on the apostles' doctrine,
and joining in prayers and the breaking of bread, under the guidance
and presidency of men that gave themselves to prayer and the ministry
of the word, and in a spiritual communion with all in every place that
do likewise. Such a body as this thee is now in the world, which we
belong to: and, to our great satisfaction and honour, in this book we
find the rise and origin of it, vastly different from the Jewish
church, and erected upon its ruins; but undeniably appearing to be of
God, and not of man. With what confidence and comfort may we proceed
in, and adhere to, our Christian profession, as far as we find it
agrees with this pattern in the mount, to which we ought religiously to
conform and confine ourselves!
Two things more are to be observed concerning this book:--(1.) The
penman of it. It was written by Luke, who wrote the third of the four
gospels, which bears his name; and who (as the learned Dr. Whitby
shows) was, very probably, one of the seventy disciples, whose
commission (Luke x. 1, &c.) was little inferior to that of the twelve
apostles. This Luke was very much a companion of Paul in his services
and sufferings. Only Luke is with me, 2 Tim. iv. 11. We may know by his
style in the latter part of this book when and where he was with him,
for then he writes, We did so and so, as ch. xvi. 10; xx. 6; and
thenceforward to the end of the book. He was with Paul in his dangerous
voyage to Rome, when he was carried thither a prisoner, was with him
when from his prison there he wrote his epistles to the Colossians and
Philemon, in both which he is named. And it should seem that St. Luke
wrote this history when he was with St. Paul at Rome, during his
imprisonment there, and was assistant to him; for the history concludes
with St. Paul's preaching there in his own hired house. (2.) The title
of it: The Acts of the Apostles; of the holy Apostles, so the Greek
copies generally read it, and so they are called, Rev. xviii. 20,
Rejoice over her you holy apostles. One copy inscribes it, The Acts of
the Apostles by Luke the Evangelist. [1.] It is the history of the
apostles; yet there is in it the history of Stephen, Barnabas, and some
other apostolical men, who, though not of the twelve, were endued with
the same Spirit, and employed in the same work; and, of those that were
apostles, it is the history of Peter and Paul only that is here
recorded (and Paul was now of the twelve), Peter the apostle of the
circumcision, and Paul the apostles of the Gentiles, Gal. ii. 7. But
this suffices as a specimen of what the rest did in other places,
pursuant to their commission, for there were none of them idle; and as
we are to think what is related in the gospels concerning Christ
sufficient, because Infinite Wisdom thought so, the same we are to
think here concerning what is related of the apostles and their
labours; for what more is told us from tradition of the labours and
sufferings of the apostles, and the churches they planted, is
altogether doubtful and uncertain, and what I think we cannot build
upon with any satisfaction at all. This is gold, silver, and precious
stones, built upon the foundation: that is wood, hay, and stubble. [2.]
It is called their acts, or doings; Gesta apostolorum; so some.
Praxeis--their practices of the lessons their Master had taught them.
The apostles where active men; and though the wonders they did were by
the word, yet they are fitly called their acts; they spoke, or rather
the Spirit by them spoke, and it was done. The history is filled with
their sermons and their sufferings; yet so much did they labour in
their preaching, and so voluntarily did they expose themselves to
sufferings, and such were their achievements by both, that they may
very well be called their acts.
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A C T S.
CHAP. I.
The inspired historian begins his narrative of the Acts of the
Apostles, I. With a reference to, and a brief recapitulation of, his
gospel, or history of the life of Christ, inscribing this, as he had
done that, to his friend Theophilus, ver. 1, 2. II. With a summary of
the proofs of Christ's resurrection, his conference with his disciples,
and the instructions he gave them during the forty days, of his
continuance on earth, ver. 3-5. III. With a particular narrative of
Christ's ascension into heaven, his disciples' discourse with him
before he ascended, and the angels' discourse with them after he
ascended, ver. 6-11. IV. With a general idea of the embryo of the
Christian church, and its state from Christ's ascension to the pouring
out of the Spirit, ver. 12-14. V. With a particular account of the
filling up of the vacancy that was made in the sacred college by the
death of Judas, by the electing of Matthias in his room, ver. 15-26.
Proofs of Christ's Resurrection; Christ's Address to His Apostles.
1 The former treatise have I made, O Theophilus, of all that Jesus
began both to do and teach, 2 Until the day in which he was taken up,
after that he through the Holy Ghost had given commandments unto the
apostles whom he had chosen: 3 To whom also he showed himself alive
after his passion by many infallible proofs, being seen of them forty
days, and speaking of the things pertaining to the kingdom of God: 4
And, being assembled together with them, commanded them that they
should not depart from Jerusalem, but wait for the promise of the
Father, which, saith he, ye have heard of me. 5 For John truly
baptized with water; but ye shall be baptized with the Holy Ghost not
many days hence.
In these verses, I. Theophilus is put in mind, and we in him, of St.
Luke's gospel, which it will be of use for us to cast an eye upon
before we enter upon the study of this book, that we may not only see
how this begins where that breaks off, but that, as in water face
answers to face, so do the acts of the apostles to the acts of their
Master, the acts of his grace.
1. His patron, to whom he dedicates this book (I should rather say his
pupil, for he designs, in dedicating it to him, to instruct and direct
him, and not to crave his countenance or protection), is Theophilus, v.
1. In the epistle dedicatory before his gospel, he had called him most
excellent Theophilus; here he calls him no more than O Theophilus; not
that he had lost his excellency, nor that it was diminished and become
less illustrious; but perhaps he had now quitted his place, whatever it
was, for the sake of which that title was given him,--or he was now
grown into years, and despised such titles of respect more than he had
done,--or Luke was grown more intimate with him, and therefore could
address him with the more freedom. It was usual with the ancients, both
Christian and heathen writers, thus to inscribe their writings to some
particular persons. But the directing some of the books of the
scripture so is an intimation to each of us to receive them as if
directed to us in particular, to us by name; for whatsoever things were
written aforetime were written for our learning.
2. His gospel is here called the former treatise which he had made,
which he had an eye to in writing this, intending this for a
continuation and confirmation of that, ton proton logon--the former
word. What is written of the gospel is the word as truly as what was
spoken; nay, we now know no unwritten word that we are to give credit
to, but as it agrees with that which is written. He made the former
treatise, and now is divinely inspired to make this, for Christ's
scholars must go on towards perfection, Heb. vi. 1. And therefore their
guides must help them on, must still teach the people knowledge (Eccl.
xii. 9), and not think that their former labours, though ever so good,
will excuse them from further labours; but they should rather be
quickened and encouraged by them, as St. Luke here, who, because he had
laid the foundation in a former treatise, will build upon it in this.
Let not this therefore drive out that; let not new sermons and new
books make us forget old ones, but put us in mind of them, and help us
to improve them.
3. The contents of his gospel were that, all that, which Jesus began
both to do and teach; and the same is the subject of the writings of
the other three evangelists. Observe, (1.) Christ both did and taught.
The doctrine he taught was confirmed by the miraculous works he did,
which proved him a teacher come from God (John iii. 2); and the duties
he taught were copied out in the holy gracious works he did, for he
hath left us an example, and that such as proves him a teacher come
from God too, for by their fruits you shall know them. Those are the
best ministers that both do and teach, whose lives are a constant
sermon. (2.) He began both to do and teach; he laid the foundation of
all that was to be taught and done in the Christian church. His
apostles were to carry on and continue what he began, and to do and
teach the same things. Christ set them in, and then left them to go on,
but sent his Spirit to empower them both to do and teach. It is a
comfort to those who are endeavouring to carry on the work of the
gospel that Christ himself began it. The great salvation at the first
began to be spoken by the Lord, Heb. ii. 3. (3.) The four evangelists,
and Luke particularly, have handed down to us all that Jesus began both
to do and to teach; not all the particulars--the world could not have
contained them; but all the heads, samples of all, so many, and in such
variety, that by them we may judge of the rest. We have the beginnings
of his doctrine (Matt. iv. 17), and the beginnings of his miracles,
John ii. 11. Luke had spoken, had treated, of all Christ's sayings and
doings, had given us a general idea of them, though he had not recorded
each in particular.
4. The period of the evangelical story is fixed to the day in which he
was taken up, v. 2. Then it was that he left this world, and his bodily
presence was no more in it. St. Mark's gospel concludes with the Lord's
being received up into heaven (Mark xvi. 19), and so does St. Luke's,
Luke xxiv. 51. Christ continued doing and teaching to the last, till he
was taken up to the other work he had to do within the veil.
II. The truth of Christ's resurrection is maintained and evidenced, v.
3. That part of what was related in the former treatise was so material
that it was necessary to be upon all occasions repeated. The great
evidence of his resurrection was that he showed himself alive to his
apostles; being alive, he showed himself so, and he was seen of them.
They were honest men, and one may depend upon their testimony; but the
question is whether they were not imposed upon, as many a well-meaning
man is. No, they were not; for, 1. The proofs were infallible,
tekmeria--plain indications, both that he was alive (he walked and
talked with them, he ate and drank with them) and that it was he
himself, and not another; for he showed them again and again the marks
of the wounds in his hands, and feet, and side, which was the utmost
proof the thing was capable of or required. 2. They were many, and
often repeated: He was seen by them forty days, not constantly residing
with them, but frequently appearing to them, and bringing them by
degrees to be fully satisfied concerning it, so that all their sorrow
for his departure was done away by it. Christ's staying upon earth so
long after he had entered upon his state of exaltation and glory, to
confirm the faith of his disciples and comfort their hearts, was such
an instance of condescension and compassion to believers as may fully
assure us that we have a high priest that is touched with the feeling
of our infirmities.
III. A general hint given of the instructions he furnished his
disciples with, now that he was about to leave them, and they, since he
breathed on them and opened their understandings, were better able to
receive them. 1. He instructed them concerning the work they were to
do: He gave commandments to the apostles whom he had chosen. Note,
Christ's choice is always attended with his charge. Those whom he
elected into the apostleship expected he should give them preferments,
instead of which he gave them commandments. When he took his journey,
and gave authority to his servants, and to every one his work (Mark
xiii. 34), he gave them commandments through the Holy Ghost, which he
was himself filled with as Mediator, and which he had breathed into
them. In giving them the Holy Ghost, he gave them his commandments; for
the Comforter will be a commander; and his office was to bring to their
remembrance what Christ had said. He charged those that were apostles
by the Holy Ghost; so the words are placed. It was their receiving the
Holy Ghost that sealed their commission, John xx. 22. He was not taken
up till after he had given them their charge, and so finished his work.
2. He instructed them concerning the doctrine they were to preach: He
spoke to them of the things pertaining to the kingdom of God. He had
given them a general idea of that kingdom, and the certain time it
should be set up in the world (in his parable, Mark xiii.), but here he
instructed them more in the nature of it, as a kingdom of grace in this
world and of glory in the other, and opened to them that covenant which
is the great charter by which it is incorporated. Now this was
intended, (1.) To prepare them to receive the Holy Ghost, and to go
through that which they were designed for. He tells them in secret what
they must tell the world; and they shall find that the Spirit of truth,
when he comes, will say the same. (2.) To be one of the proofs of
Christ's resurrection; so it comes in here; the disciples, to whom he
showed himself alive, knew that it was he, not only by what he showed
them, but by what he said to them. None but he could speak thus
clearly, thus fully, of the things pertaining to the kingdom of God. He
did not entertain them with discourses of politics or the kingdoms of
men, of philosophy or the kingdom of nature, but pure divinity and the
kingdom of grace, the things which most nearly concerned them, and
those to whom they were sent.
IV. A particular assurance given them that they should now shortly
receive the Holy Ghost, with orders given them to expect it (v. 4, 5),
he being assembled together with them, probably in the interview at the
mountain in Galilee which he had appointed before his death; for there
is mention of their coming together again (v. 6), to attend his
ascension. Though he had now ordered them to Galilee, yet they must not
think to continue there; no, they must return to Jerusalem, and not
depart thence. Observe,
1. The command he gives them to wait. This was to raise their
expectations of something great; and something very great they had
reason to expect from their exalted Redeemer. (1.) They must wait till
the time appointed, which is now not many days hence. Those that by
faith hope promised mercies will come must with patience wait till they
do come, according to the time, the set time. And when the time draws
nigh, as now it did, we must, as Daniel, look earnestly for it, Dan.
ix. 3. (2.) They must wait in the place appointed, in Jerusalem, for
there the Spirit must be first poured out, because Christ was to be as
king upon the holy hill of Zion; and because the word of the Lord must
go forth from Jerusalem; this must be the mother-church. There Christ
was put to shame, and therefore there he will have this honour done
him, and this favour is done to Jerusalem to teach us to forgive our
enemies and persecutors. The apostles were more exposed to danger at
Jerusalem than they would have been in Galilee; but we may cheerfully
trust God with our safety, when we keep in the way of our duty. The
apostles were now to put on a public character, and therefore must
venture in a public station. Jerusalem was the fittest candlestick for
those lights to be set up in.
2. The assurance he gives them that they shall not wait in vain.
(1.) The blessing designed them shall come, and they shall find it was
worth waiting for; You shall be baptized with the Holy Ghost; that is,
[1.] "The Holy Ghost shall be poured out upon you more plentifully than
ever." They had already been breathed upon with the Holy Ghost (John
xx. 22), and they had found the benefit of it; but now they shall have
larger measures of his gifts, graces, and comforts, and be baptized
with them, in which there seems to be an allusion to those
Old-Testament promises of the pouring out of the Spirit, Joel ii. 28;
Isa. xliv. 3; xxxii. 15. [2.] "You shall be cleansed and purified by
the Holy Ghost," as the priests were baptized and washed with water,
when they were consecrated to the sacred function: "They had the sign;
you shall have the thing signified. You shall be sanctified by the
truth, as the Spirit shall lead you more and more into it, and have
your consciences purged by the witness of the Spirit, that you may
serve the living God in the apostleship." [3.] "You shall hereby be
more effectually than ever engaged to your Master, and to his guidance,
as Israel was baptized unto Moses in the cloud, and in the sea; you
shall be tied so fast to Christ that you shall never, for fear of any
sufferings, forsake him again, as once you did."
(2.) Now this gift of the Holy Ghost he speaks of,
[1.] As the promise of the Father, which they had heard of him, and
might therefore depend upon. First, The Spirit was given by promise,
and it was at this time the great promise, as that of the Messiah was
before (Luke i. 72), and that of eternal life is now, 1 John ii. 25.
Temporal good things are given by Providence, but the Spirit and
spiritual blessings are given by promise, Gal. iii. 18. The Spirit of
God is not given as the spirit of men is given us, and formed within
us, by a course of nature (Zech. xii. 1), but by the word of God. 1.
That the gift may be the more valuable, Christ thought the promise of
the Spirit a legacy worth leaving to his church. 2. That it may be the
more sure, and that the heirs of promise may be confident of the
immutability of God's counsel herein. 3. That it may be of grace,
peculiar grace, and may be received by faith, laying hold on the
promise, and depending upon it. As Christ, so the Spirit, is received
by faith. Secondly, It was the promise of the Father, 1. Of Christ's
Father. Christ, as Mediator, had an eye to God as his Father, fathering
his design, and owning it all along. 2. Of our Father, who, if he give
us the adoption of sons, will certainly give us the Spirit of adoption,
Gal. iv. 5, 6. He will give the Spirit, as the Father of lights, as the
Father of spirits, and as the Father of mercies; it is the promise of
the Father. Thirdly, This promise of the Father they had heard from
Christ many a time, especially in the farewell sermon he preached to
them a little before he died, wherein he assured them, again and again,
that the Comforter should come. This confirms the promise of God, and
encourages us to depend upon it, that we have heard it from Jesus
Christ; for in him all the promises of God are yea, and amen. "You have
heard it from me; and I will make it good."
[2.] As the prediction of John Baptist; for so far back Christ here
directs them to look (v. 5): "You have not only heard it from me, but
you had it from John; when he turned you over to me, he said (Matt.
iii. 11), I indeed baptize you with water, but he that comes after me
shall baptize you with the Holy Ghost." It is a great honour that
Christ now does to John, not only to quote his words, but to make this
great gift of the Spirit, now at hand, to be the accomplishment of
them. Thus he confirmeth the word of his servants, his messengers, Isa.
xliv. 26. But Christ can do more than any of his ministers. It is an
honour to them to be employed in dispensing the means of grace, but it
his prerogative to give the Spirit of grace. He shall baptize you with
the Holy Ghost, shall teach you by his Spirit, and give his Spirit to
make intercession in you, which is more than the best ministers
preaching with us.
(3.) Now this gift of the Holy Ghost thus promised, thus prophesied of,
thus waited for, is that which we find the apostles received in the
next chapter, for in that this promise had its full accomplishment;
this was it that should come, and we look for no other; for it is here
promised to be given not many days hence. He does not tell them how
many, because they must keep every day in a frame fit to receive it.
Other scriptures speak of the gift of the Holy Ghost to ordinary
believers; this speaks of that particular power which, by the Holy
Ghost, the first preachers of the gospel, and planters of the church,
were endued with, enabling them infallibly to relate to that age, and
record to posterity, the doctrine of Christ, and the proofs of it; so
that by virtue of this promise, and the performance of it, we receive
the New Testament as of divine inspiration, and venture our souls upon
it.
Christ's Address to His Apostles; Christ's Ascension into Heaven.
6 When they therefore were come together, they asked of him, saying,
Lord, wilt thou at this time restore again the kingdom to Israel? 7
And he said unto them, It is not for you to know the times or the
seasons, which the Father hath put in his own power. 8 But ye shall
receive power, after that the Holy Ghost is come upon you: and ye shall
be witnesses unto me both in Jerusalem, and in all Judaea, and in
Samaria, and unto the uttermost part of the earth. 9 And when he had
spoken these things, while they beheld, he was taken up; and a cloud
received him out of their sight. 10 And while they looked stedfastly
toward heaven as he went up, behold, two men stood by them in white
apparel; 11 Which also said, Ye men of Galilee, why stand ye gazing
up into heaven? this same Jesus, which is taken up from you into
heaven, shall so come in like manner as ye have seen him go into
heaven.
In Jerusalem Christ, by his angel, had appointed his disciples to meet
him in Galilee; there he appointed them to meet him in Jerusalem again,
such a day. Thus he would try their obedience, and it was found ready
and cheerful; they came together, as he appointed them, to be the
witnesses of his ascension, of which we have here an account. Observe,
I. The question they asked him at this interview. They came together to
him, as those that had consulted one another about it, and concurred in
the question nemine contradicente--unanimously; they came in a body,
and put it to him as the sense of the house, Lord, wilt thou at this
time restore again the kingdom to Israel? Two ways this may be taken:--
1. "Surely thou wilt not at all restore it to the present rulers of
Israel, the chief priests and the elders, that put thee to death, and,
to compass that design, tamely gave up the kingdom to Caesar, and owned
themselves his subjects. What! Shall those that hate and persecute thee
and us be trusted with power? This be far from thee." Or rather,
2. "Surely thou wilt now restore it to the Jewish nation, as far as it
will submit to thee as their king." Now two things were amiss in this
question:--
(1.) Their expectation of the thing itself. They thought Christ would
restore the kingdom to Israel, that is, that he would make the nation
of the Jews as great and considerable among the nations as it was in
the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh,
he would restore the sceptre to Judah, and the lawgiver; whereas Christ
came to set up his own kingdom, and that a kingdom of heaven, not to
restore the kingdom to Israel, an earthly kingdom. See here, [1.] How
apt even good men are to place the happiness of the church too much in
external pomp and power; as if Israel could not be glorious unless the
kingdom were restored to it, nor Christ's disciples honoured unless
they were peers of the realm; whereas we are told to expect the cross
in this world, and to wait for the kingdom in the other world. [2.] How
apt we are to retain what we have imbibed, and how hard it is to get
over the prejudices of education. The disciples, having sucked in this
notion with their milk that the Messiah was to be a temporal prince,
were long before they could be brought to have any idea of his kingdom
as spiritual. [3.] How naturally we are biassed in favour of our own
people. They thought God would have no kingdom in the world unless it
were restored to Israel; whereas the kingdoms of this world were to
become his, in whom he would be glorified, whether Israel should sink
or swim. [4.] How apt we are to misunderstand scripture--to understand
that literally which is spoken figuratively, and to expound scripture
by our schemes, whereas we ought to form our schemes by the scriptures.
But, when the Spirit shall be poured out from on high, our mistakes
will be rectified, as the apostles' soon after were.
(2.) Their enquiry concerning the time of it: "Lord, wilt thou do it at
this time? Now that thou hast called us together is it for this
purpose, that proper measures may be concerted for the restoring of the
kingdom to Israel? Surely there cannot be a more favourable juncture
than this." Now herein they missed their mark, [1.] That they were
inquisitive into that which their Master had never directed nor
encouraged them to enquire into. [2.] That they were impatient for the
setting up of that kingdom in which they promised themselves so great a
share, and would anticipate the divine counsels. Christ had told them
that they should sit on thrones (Luke xxii. 30), and now nothing will
serve them but they must be in the throne immediately, and cannot stay
the time; whereas he that believeth doth not make haste, but is
satisfied that God's time is the best time.
II. The check which Christ gave to this question, like that which he
had a little before given to Peter's enquiry concerning John, What is
that to thee? v. 7, It is not for you to know the times and seasons. He
does not contradict their expectation that the kingdom would be
restored to Israel, because that mistake would soon be rectified by the
pouring out of the Spirit, after which they never had any more thoughts
of the temporal kingdom; and also because there is a sense of the
expectation which is true, the setting up of the gospel kingdom in the
world; and their mistake of the promise shall not make it of no effect;
but he checks their enquiry after the time.
1. The knowledge of this is not allowed to them: It is not for you to
know, and therefore it is not for you to ask. (1.) Christ is now
parting from them, and parts in love; and yet he gives them this
rebuke, which is intended for a caution to his church in all ages, to
take heed of splitting upon the rock which was fatal to our first
parents--an inordinate desire of forbidden knowledge, and intruding
into things which we have not seen because God has not shown them.
Nescire velle quae magister maximus docere non vult, erudita inscitia
est--It is folly to covet to be wise above what is written, and wisdom
to be content to be no wiser. (2.) Christ had given his disciples a
great deal of knowledge above others (to you it is given to know the
mysteries of the kingdom of God), and had promised them his Spirit, to
teach them more; now, lest they should be puffed up with the abundance
of the revelations, he here lets them understand that there were some
things which it was not for them to know. We shall see how little
reason we have to be proud of our knowledge when we consider how many
things we are ignorant of. (3.) Christ had given his disciples
instructions sufficient for the discharge of their duty, both before
his death and since his resurrection, and in this knowledge he will
have them to be satisfied; for it is enough for a Christian, in whom
vain curiosity is a corrupt humour, to be mortified, and not gratified.
(4.) Christ had himself told his disciples the things pertaining to the
kingdom of God, and had promised that the Spirit should show them
things to come concerning it, John xvi. 13. He had likewise given them
signs of the times, which it was their duty to observe, and a sin to
overlook, Matt. xxiv. 33; xvi. 3. But they must not expect nor desire
to know either all the particulars of future events or the exact times
of them. It is good for us to be kept in the dark, and left at
uncertainty concerning the times and moments (as Dr. Hammond reads it)
of future events concerning the church, as well as concerning
ourselves,--concerning all the periods of time and the final period of
it, as well as concerning the period of our own time.
Prudens futuri temporis exitum
Caliginosa nocte premit Deus--
But Jove, in goodness ever wise,
Hath hid, in clouds of thickest night,
All that in future prospect lies
Beyond the ken of mortal sight.
Hor.
As to the times and seasons of the year, we know, in general, there
will be summer and winter counterchanged, but we know not particularly
which day will be fair or which foul, either in summer or in winter;
so, as to our affairs in this world, when it is a summer-time of
prosperity, that we may not be secure, we are told there will come a
wintertime of trouble; and in that winter, that we may not despond and
despair, we are assured that summer will return; but what this or that
particular day will bring forth we cannot tell, but must accommodate
ourselves to it, whatever it is, and make the best of it.
2. The knowledge of it is reserved to God as his prerogative; it is
what the Father hath put in his own power; it is hid with him. None
besides can reveal the times and seasons to come. Known unto God are
all his works, but not to us, ch. xv. 18. It is in his power, and in
his only, to declare the end from the beginning; and by this he proves
himself to be God, Isa. xlvi. 10. "And though he did think fit
sometimes to let the Old-Testament prophets know the times and the
seasons (as of the Israelites' bondage in Egypt four hundred years, and
in Babylon seventy years), yet he has not fit to let you know the times
and seasons, no not just how long it shall be before Jerusalem be
destroyed, though you be so well assured of the thing itself. He hath
not said that he will not give you to know something more than you do
of the times and seasons;" he did so afterwards to his servant John;
"but he has put it in his own power to do it or not, as he thinks fit;"
and what is in that New-Testament prophecy discovered concerning the
times and the seasons is so dark, and hard to be understood, that, when
we come to apply it, it concerns us to remember this work, that it is
not for us to be positive in determining the times and the seasons.
Buxtorf mentions a saying of the rabbin concerning the coming of the
Messiah: Rumpatur spiritus eorum qui supputant tempora--Perish the men
who calculate the time.
III. He appoints them their work, and with authority assures them of an
ability to go on with it, and of success in it. "It is not for you to
know the times and the seasons--this would do you no good; but know
this (v. 8) that you shall receive a spiritual power, by the descent of
the Holy Ghost upon you, and shall not receive it in vain, for you
shall be witnesses unto me and my glory; and your testimony shall not
be in vain, for it shall be received here in Jerusalem, in the country
about, and all the world over," v. 8. If Christ make us serviceable to
his honour in our own day and generation, let this be enough for us,
and let not us perplex ourselves about times and seasons to come.
Christ here tells them,
1. That their work should be honourable and glorious: You shall be
witnesses unto me. (1.) They shall proclaim him king, and publish those
truths to the world by which his kingdom should be set up, and he would
rule. They must openly and solemnly preach his gospel to the world.
(2.) They shall prove this, shall confirm their testimony, not as
witnesses do, with an oath, but with the divine seal of miracles and
supernatural gifts: You shall be martyrs to me, or my martyrs, as some
copies read it; for they attested the truth of the gospel with their
sufferings, even unto death.
2. That their power for this work should be sufficient. They had not
strength of their own for it, nor wisdom nor courage enough; they were
naturally of the weak and foolish things of the world; they durst not
appear as witnesses for Christ upon his trial, neither as yet were they
able. "But you shall receive the power of the Holy Ghost coming upon
you" (so it may be read), "shall be animated and actuated by a better
spirit than your own; you shall have power to preach the gospel, and to
prove it out of the scriptures of the Old Testament" (which, when they
were filled with the Holy Ghost, they did to admiration, ch. xviii.
28), "and to confirm it both by miracles and by sufferings." Note,
Christ's witnesses shall receive power for that work to which he calls
them; those whom he employs in his service he will qualify for it, and
will bear them out in it.
3. That their influence should be great and very extensive: "You shall
be witnesses for Christ, and shall carry his cause," (1.) "In
Jerusalem; there you must begin, and many there will receive your
testimony; and those that do not will be left inexcusable." (2.) "Your
light shall thence shine throughout all Judea, where before you have
laboured in vain." (3.) "Thence you shall proceed to Samaria, though at
your first mission you were forbidden to preach in any of the cities of
the Samaritans." (4.) "Your usefulness shall reach to the uttermost
part of the earth, and you shall be blessings to the whole world."
IV. Having left these instructions with them, he leaves them (v. 9):
When he had spoken these things, and had said all that he had to say,
he blessed them (so we were told, Luke xxiv. 50); and while they beheld
him, and had their eye fixed upon him, receiving his blessing, he was
gradually taken up, and a cloud received him out of their sight. We
have here Christ's ascending on high; not fetched away, as Elijah was,
with a chariot of fire and horses of fire, but rising to heaven, as he
rose from the grave, purely by his own power, his body being now, as
the bodies of the saints will be at the resurrection, a spiritual body,
and raised in power and incorruption. Observe, 1. He began his
ascension in the sight of his disciples, even while they beheld. They
did not see him come up out of the grave, because they might see him
after he had risen, which would be satisfaction enough; but they saw
him go up towards heaven, and had actually their eye upon him with so
much care and earnestness of mind that they could not be deceived. It
is probable that he did not fly swiftly up, but moved upwards gently,
for the further satisfaction of his disciples. 2. He vanished out of
their sight, in a cloud, either a thick cloud, for God said that he
would dwell in the thick darkness; or a bright cloud, to signify the
splendour of his glorious body. It was a bright cloud that overshadowed
him in his transfiguration, and most probably this was so, Matt. xvii.
5. This cloud received him, it is probable, when he had gone about as
far from the earth as the clouds generally are; yet it was not such a
spreading cloud as we commonly see, but such as just served to enclose
him. Now he made the clouds his chariot, Ps. civ. 3. God had often come
down in a cloud; now he went up in one. Dr. Hammond thinks that the
clouds receiving him here were the angels receiving him; for the
appearance of angels is ordinarily described by a cloud, comparing
Exod. xxv. 22 with Lev. xvi. 2. By the clouds there is a sort of
communication kept up between the upper and lower world; in them the
vapours are sent up from the earth, and the dews sent down from heaven.
Fitly therefore does he ascend in a cloud who is the Mediator between
God and man, by whom God's mercies come down upon us and our prayers
come up to him. This was the last that was seen of him. The eyes of a
great many witnesses followed him into the cloud; and, if we would know
what became of him then, we may find (Dan. vii. 13), That one like the
Son of man came with the clouds of heaven, and came to the Ancient of
days, and they brought him in the clouds as he came near before him.
V. The disciples, when he had gone out of their sight, yet still
continued looking up stedfastly to heaven (v. 10), and this longer than
it was fit they should; and why so? 1. Perhaps they hoped that Christ
would presently come back to them again, to restore the kingdom to
Israel, and were loth to believe they should now part with him for good
and all; so much did they still dote upon his bodily presence, though
he had told them that it was expedient for them that he should go away.
or, they looked after him, as doubting whether he might not be dropped,
as the sons of the prophets thought concerning Elijah (2 Kings ii. 16),
and so they might have him again. 2. Perhaps they expected to see some
change in the visible heavens now upon Christ's ascension, that either
the sun should be ashamed or the moon confounded (Isa. xxiv. 23), as
being out-shone by his lustre; or, rather, that they should show some
sign of joy and triumph; or perhaps they promised themselves a sight of
the glory of the invisible heavens, upon their opening to receive him.
Christ had told them that hereafter they should see heaven opened (John
i. 51), and why should not they expect it now?
VI. Two angels appeared to them, and delivered them a seasonable
message from God. There was a world of angels ready to receive our
Redeemer, now that he made his public entry into the Jerusalem above:
we may suppose these two loth to be absent then; yet, to show how much
Christ had at heart the concerns of his church on earth, he sent back
to his disciples two of those that came to meet him, who appear as two
men in white apparel, bright and glittering; for they know, according
to the duty of their place, that they are really serving Christ when
they are ministering to his servants on earth. Now we are told what the
angels said to them, 1. To check their curiosity: You men of Galilee,
why stand you gazing up into heaven? He calls them men of Galilee, to
put them in mind of the rock out of which they were hewn. Christ had
put a great honour upon them, in making them his ambassadors; but they
must remember that they are men, earthen vessels, and men of Galilee,
illiterate men, looked upon with disdain. Now, say they, "Why stand you
here, like Galileans, rude and unpolished men, gazing up into heaven?
What would you see? You have seen all that you were called together to
see, and why do you look any further? Why stand you gazing, as men
frightened and perplexed, as men astonished and at their wits' end?"
Christ's disciples should never stand at a gaze, because they have a
sure rule to go by, and a sure foundation to build upon. 2. To confirm
their faith concerning Christ's second coming. Their Master had often
told them of this, and the angels are sent at this time seasonably to
put them in mind of it: "This same Jesus, who is taken up from you into
heaven, and whom you are looking thus long after, wishing you had him
with you again, is not gone for ever; for there is a day appointed in
which he will come in like manner thence, as you have seen him go
thither, and you must not expect him back till that appointed day."
(1.) "This same Jesus shall come again in his own person, clothed with
a glorious body; this same Jesus, who came once to put away sin by the
sacrifice of himself, will appear a second time without sin (Heb. ix.
26, 28), who came once in disgrace to be judged, will come again in
glory to judge. The same Jesus who has given you your charge will come
again to call you to an account how you have performed your trust; he,
and not another," Job xix. 27. (2.) "He shall come in like manner. He
is gone away in a cloud, and attended with angels; and, behold, he
comes in the clouds, and with him an innumerable company of angels! He
is gone up with a shout and with the sound of a trumpet (Ps. xlvii. 5),
and he will descend from heaven with a shout and with the trump of God,
1 Thess. iv. 16. You have now lost the sight of him in the clouds and
in the air; and whither he is gone you cannot follow him now, but shall
then, when you shall be caught up in the clouds, to meet the Lord in
the air." When we stand gazing and trifling, the consideration of our
Master's second coming should quicken and awaken us; and, when we stand
gazing and trembling, the consideration of it should comfort and
encourage us.
The Apostles in Jerusalem.
12 Then returned they unto Jerusalem from the mount called Olivet,
which is from Jerusalem a sabbath day's journey. 13 And when they
were come in, they went up into an upper room, where abode both Peter,
and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and
Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the
brother of James. 14 These all continued with one accord in prayer
and supplication, with the women, and Mary the mother of Jesus, and
with his brethren.
We are here told, I. Whence Christ ascended--from the mount of Olives
(v. 12), from that part of it where the town of Bethany stood, Luke
xxiv. 50. There he began his sufferings (Luke xxii. 39), and therefore
there he rolled away the reproach of them by his glorious ascension,
and thus showed that his passion and his ascension had the same
reference and tendency. Thus would he enter upon his kingdom in the
sight of Jerusalem, and of those undutiful ungrateful citizens of his
that would not have him to reign over them. It was prophesied of him
(Zech. xiv. 4), That his feet should stand upon the mount of Olives,
which is before Jerusalem, should stand last there; and presently it
follows, The mount of Olives shall cleave in two. From the mount of
Olives he ascended who is the good olive-tree, whence we receive the
unction, Zech. iv. 12; Rom. xi. 24. This mount is here said to be near
Jerusalem, a sabbath day's journey from it, that is, a little way; no
further than devout people used to walk out on a sabbath evening, after
the public worship was over, for meditation. Some reckon it a thousand
paces, others two thousand cubits; some seven furlongs, others eight.
Bethany indeed was fifteen furlongs from Jerusalem (John xi. 18), but
that part of the mount of Olives which was next to Jerusalem, whence
Christ began to ride in triumph, was but seven or eight furlongs off.
The Chaldee paraphrast on Ruth 1 says, We are commanded to keep the
sabbaths and the holy days, so as not to go above two thousand cubits,
which they build upon Josh. iii. 4, where, in their march through
Jordan, the space between them and the ark was to be two thousand
cubits. God had not then thus limited them, but they limited
themselves; and thus far it is a rule to us, not to journey on the
sabbath any more than in order to the sabbath work; and as far as is
necessary to this we are not only allowed, but enjoined, 2 Kings iv.
23.
II. Whither the disciples returned: They came to Jerusalem, according
to their Master's appointment, though there they were in the midst of
enemies; but it should seem that though immediately after Christ's
resurrection they were watched, and were in fear of the Jews, yet after
it was known that they were gone into Galilee no notice was taken of
their return to Jerusalem, nor any further search made for them. God
can find out hiding-places for his people in the midst of their
enemies, and so influence Saul that he shall not seek for David any
more. At Jerusalem they went up into an upper room, and there abode;
not that they all lodged and dieted together in one room, but there
they assembled every day, and spent time together in religious
exercises, in expectation of the descent of the Spirit. Divers
conjectures the learned have about this upper room. Some think it was
one of the upper rooms in the temple; but it cannot be thought that the
chief priests, who had the letting of these rooms, would suffer
Christ's disciples constantly to reside in any of them. It was said
indeed, by the same historian, that they were continually in the temple
(Luke xxiv. 53), but that was in the courts of the temple, at the hours
of prayer, where they could not be hindered from attending; but, it
should seem, this upper room was in a private house. Mr. Gregory, of
Oxford, is of this opinion, and quotes a Syriac scholiast upon this
place, who says that it was the same upper room in which they had eaten
the passover; and though that was called anogeon, this hyperoon, both
may signify the same. "Whether," says he, "it was in the house of St.
John the evangelist, as Euodius delivered, or that of Mary the mother
of John Mark, as others have collected, cannot be certain." Notes, ch.
xiii.
III. Who the disciples were, that kept together. The eleven apostles
are here named (v. 13), so is Mary the mother of our Lord (v. 14), and
it is the last time that ever any mention is made of her in the
scriptures. There were others that are here said to be the brethren of
our Lord, his kinsmen according to the flesh; and, to make up the
hundred and twenty spoken of (v. 15), we may suppose that all or most
of the seventy disciples were with them, that were associates with the
apostles, and were employed as evangelists.
IV. How they spent their time: They all continued with one accord in
prayer and supplication. Observe, 1. They prayed, and made
supplication. All God's people are praying people, and give themselves
to prayer. It was now a time of trouble and danger with the disciples
of Christ; they were as sheep in the midst of wolves; and, Is any
afflicted? Let him pray; this will silence cares and fears. They had
new work before them, great work, and, before they entered upon it,
they were instant in prayer to God for his presence with them in it.
Before they were first sent forth Christ spent time in prayer for them,
and now they spent time in prayer for themselves. They were waiting for
the descent of the Spirit upon them, and therefore abounded thus in
prayer. The Spirit descended upon our Saviour when he was praying, Luke
iii. 21. Those are in the best frame to receive spiritual blessings
that are in a praying frame. Christ had promised now shortly to send
the Holy Ghost; now this promise was not to supersede prayer, but to
quicken and encourage it. God will be enquired of for promised mercies,
and the nearer the performance seems to be the more earnest we should
be in prayer for it. 2. They continued in prayer, spent much time in
it, more than ordinary, prayed frequently, and were long in prayer.
They never missed an hour of prayer; they resolved to persevere herein
till the Holy Ghost came, according to the promise, to pray, and not to
faint. It is said (Luke xxiv. 53), They were praising and blessing God;
here, They continued in prayer and supplication; for as praise for the
promise is a decent way of begging for the performance, and praise for
former mercy of begging further mercy, so, in seeking to God, we give
him the glory of the mercy and grace which we have found in him. 3.
They did this with one accord. This intimates that they were together
in holy love, and that there was no quarrel nor discord among them; and
those who so keep the unity of the Spirit in the bond of peace are best
prepared to receive the comforts of the Holy Ghost. It also intimates
their worthy concurrence in the supplications that were made; though
but one spoke, they all prayed, and if, when two agree to ask, it shall
be done for them, much more when many agree in the same petition. See
Matt. xviii. 19.
The Death of Judas; Matthias Elected to Be an Apostle.
15 And in those days Peter stood up in the midst of the disciples, and
said, (the number of names together were about an hundred and twenty,)
16 Men and brethren, this scripture must needs have been fulfilled,
which the Holy Ghost by the mouth of David spake before concerning
Judas, which was guide to them that took Jesus. 17 For he was
numbered with us, and had obtained part of this ministry. 18 Now this
man purchased a field with the reward of iniquity; and falling
headlong, he burst asunder in the midst, and all his bowels gushed out.
19 And it was known unto all the dwellers at Jerusalem; insomuch as
that field is called in their proper tongue, Aceldama, that is to say,
The field of blood. 20 For it is written in the book of Psalms, Let
his habitation be desolate, and let no man dwell therein: and his
bishopric let another take. 21 Wherefore of these men which have
companied with us all the time that the Lord Jesus went in and out
among us, 22 Beginning from the baptism of John, unto that same day
that he was taken up from us, must one be ordained to be a witness with
us of his resurrection. 23 And they appointed two, Joseph called
Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed,
and said, Thou, Lord, which knowest the hearts of all men, show whether
of these two thou hast chosen, 25 That he may take part of this
ministry and apostleship, from which Judas by transgression fell, that
he might go to his own place. 26 And they gave forth their lots; and
the lot fell upon Matthias; and he was numbered with the eleven
apostles.
The sin of Judas was not only his shame and ruin, but it made a vacancy
in the college of the apostles. They were ordained twelve, with an eye
to the twelve tribes of Israel, descended from the twelve patriarchs;
they were the twelve stars that make up the church's crown (Rev. xii.
1), and for them twelve thrones were designated, Matt. xix. 28. Now
being twelve when they were learners, if they were but eleven when they
were to be teachers, it would occasion every one to enquire what had
become of the twelfth, and so revive the remembrance of the scandal of
their society; and therefore care was taken, before the descent of the
Spirit, to fill up the vacancy, of the doing of which we now have an
account, our Lord Jesus, probably, having given directions about it,
among other things which he spoke pertaining to the kingdom of God.
Observe,
I. The persons concerned in this affair. 1. The house consisted of
about a hundred and twenty. This was the number of the names, that is,
the persons; some think the men only, distinguished from the women. Dr.
Lightfoot reckons that the eleven apostles, the seventy disciples, and
about thirty-nine more, all of Christ's own kindred, country, and
concourse, made up this one hundred and twenty, and that these were a
sort of synod, or congregation of ministers, a standing presbytery (ch.
iv. 23), to whom none of the rest durst join themselves (ch. v. 13),
and that they continued together till the persecution at Stephen's
death dispersed them all but the apostles (ch. viii. 1); but he thinks
that besides these there were many hundreds in Jerusalem, if not
thousands, at this time, that believed; and we have indeed read of many
that believed on him there, but durst not confess him, and therefore I
cannot think, as he does, that they were now formed into distinct
congregations, for the preaching of the word and other acts of worship;
nor that there was any thing of this till after the pouring out of the
Spirit, and the conversions recorded in the following chapter. Here was
the beginning of the Christian church: this hundred and twenty was the
grain of mustard-seed that grew into a tree, the leaven that leavened
the whole lump. 2. The speaker was Peter, who had been, and still was,
the most forward man; and therefore notice is taken of his forwardness
and zeal, to show that he had perfectly recovered the ground he lost by
his denying his Master, and, Peter being designed to be the apostle of
the circumcision, while the sacred story stays among the Jews, he is
still brought in, as afterwards, when it comes to speak of the
Gentiles, it keeps to the story of Paul.
II. The proposal which Peter made for the choice of another apostle. He
stood up in the midst of the disciples, v. 15. He did not sit down, as
one that gave laws, or had any supremacy over the rest, but stood up,
as one that had only a motion to make, in which he paid a deference to
his brethren, standing up when he spoke to them. Now in his speech we
may observe,
1. The account he gives of the vacancy made by the death of Judas, in
which he is very particular, and, as became one that Christ had
breathed upon, takes notice of the fulfilling of the scriptures in it.
Here is,
(1.) The power to which Judas had been advanced (v. 17): He was
numbered with us, and had obtained part of this ministry which we are
invested with. Note, Many are numbered with the saints in this world
that will not be found among them in the day of separation between the
precious and the vile. What will it avail us to be added to the number
of Christians, if we partake not of the spirit and nature of
Christians? Judas's having obtained part of this ministry was but an
aggravation of his sin and ruin, as it will be of theirs who prophesied
in Christ's name, and yet were workers of iniquity.
(2.) The sin of Judas, notwithstanding his advancement to this honour.
He was guide to those that took Jesus, not only informed Christ's
persecutors where they might find him (which they might have done
effectually though he had kept out of sight), but he had the impudence
to appear openly at the head of the party that seized him. He went
before them to the place, and, as if he had been proud of the honour,
gave the word of command: That same is he, hold him fast. Note,
Ringleaders in sin are the worst of sinners, especially if those that
by their office should have been guides to the friends of Christ are
guides to his enemies.
(3.) The ruin of Judas by this sin. Perceiving the chief priests to
seek the life of Christ and his disciples, he thought to save his by
going over to them, and not only so, but to get an estate under them,
of which his wages for his service, he hoped, would be but an earnest;
but see what came of it. [1.] He lost his money shamefully enough (v.
18): He purchased a field with the thirty pieces of silver, which were
the reward of his iniquity. He did not purchase the field, but the
wages of his unrighteousness did, and it is very elegantly expressed
thus, in derision of his projects to enrich himself by this bargain. He
thought to have purchased a field for himself, as Gehazi did with what
he got from Naaman by a lie (see 2 Kings v. 26), but it proved the
purchase of a field to bury strangers in; and what was he or any of his
the better for this? It was to him an unrighteous mammon, it deceived
him; and the reward of his iniquity was the stumbling-block of his
iniquity. [2.] He lost his life m ore shamefully. We were told (Matt.
xxvii. 5) that he went away in despair, and was suffocated (so the word
signifies there, and no more); here it is added (as latter historians
add to those who went before) that, being strangled, or choked with
grief and horror, he fell headlong, fell on his face (so Dr. Hammond),
and partly with the swelling of his own breast, and partly with the
violence of the fall, he burst asunder in the midst, so that all his
bowels tumbled out. If, when the devil was cast out of a child, he tore
him, threw him down, and rent him, and almost killed him (as we find
Mark ix. 26; Luke ix. 42), no wonder if, when he had full possession of
Judas, he threw him headlong, and burst him. The suffocation of him,
which Matthew relates, would make him swell till he burst, which Peter
relates. He burst asunder with a great noise (so Dr. Edwards), which
was heard by the neighbours, and so, as it follows, it came to be known
(v. 19): His bowels gushed out; Luke writes like a physician,
understanding all the entrails of the middle and lower ventricle.
Bowelling is part of the punishment of traitors. Justly do those bowels
gush out that were shut up against the Lord Jesus. And perhaps Christ
had an eye to the fate of Judas, when he said of the wicked servant
that he would cut him in sunder, Matt. xxiv. 51.
(4.) The public notice that was taken of this: It was known to all the
dwellers in Jerusalem. It was, as it were, put into the newspapers, and
was all the talk of the town, as a remarkable judgment of God upon him
that betrayed his Master, v. 19. It was not only discoursed of among
the disciples, but it was in every body's mouth, and nobody disputed
the truth of the fact. It was known, that is, it was known to be true,
incontestably so. Now one would think this should have awakened those
to repentance that had had any hand in the death of Christ when they
saw him that had the first hand thus made an example. But their hearts
were hardened, and, as to those of them that were to be softened, it
must be done by the word, and the Spirit working with it. Here is one
proof of the notoriety of the thing mentioned, that the field which was
purchased with Judas's money was called Aceldama--the field of blood,
because it was bought with the price of blood, which perpetuated the
infamy not only of him that sold that innocent precious blood, but of
those that bought it too. Look how they will answer it, when God shall
make inquisition for blood.
(5.) The fulfilling of the scriptures in this, which had spoken so
plainly of it, that it must needs be fulfilled, v. 16. Let none be
surprised nor stumble at it, that this should be the exit of one of the
twelve, for David had not only foretold his sin (which Christ had taken
notice of, John xiii. 18, from Ps. xli. 9, He that eateth bread with me
hath lifted up the heel against me), but had also foretold, [1.] His
punishment (Ps. lxix. 25): Let his habitation be desolate. This Psalm
refers to the Messiah. Mention is made but two or three verses before
of their giving him gall and vinegar, and therefore the following
predictions of the destruction of David's enemies must be applied to
the enemies of Christ, and particularly to Judas. Perhaps he had some
habitation of his own at Jerusalem, which, upon this, every body was
afraid to live in, and so it became desolate. This prediction signifies
the same with that of Bildad concerning the wicked man, that his
confidence shall be rooted out of his tabernacle, and shall bring him
to the king of terrors: it shall dwell in his tabernacle, because it is
none of his; brimstone shall be scattered upon his habitation, Job
xviii. 14, 15. [2.] The substitution of another in his room. His
bishopric, or his office (for so the word signifies in general) shall
another take, which is quoted from Ps. cix. 8. With this quotation
Peter very aptly introduces the following proposal. Note, We are not to
think the worse of any office that God has instituted (whether
magistracy or ministry) either for the wickedness of any that are in
that office or for the ignominious punishment of that wickedness; nor
will God suffer any purpose of his to be frustrated, any commission of
his to be vacated, or any work of his to be undone, for the
miscarriages of those that are entrusted therewith. The unbelief of man
shall not make the promise of God of no effect. Judas is hanged, but
his bishopric is not lost. It is said of his habitation, that no man
shall dwell therein, there he shall have no heir; but it is not said so
of his bishopric, there he shall not want a successor. It is with the
officers of the church as with the members of it, if the natural
branches be broken off, others shall be grafted in, Rom. xi. 17.
Christ's cause shall never be lost for want of witnesses.
2. The motion he makes for the choice of another apostle, v. 21, 22.
Here observe, (1.) How the person must be qualified that must fill the
vacancy. It must be one of these men, these seventy disciples, that
have companied with us, that have constantly attended us, all the time
that the Lord Jesus went in and out among us, preaching and working
miracles for three years and a half, beginning from the baptism of
John, from which the gospel of Christ commenced, unto that same day
that he was taken up from us. Those that have been diligent, faithful,
and constant, in the discharge of their duty in a lower station, are
fittest to be preferred to a higher; those that have been faithful in a
little shall be entrusted with more. And none should be employed as
ministers of Christ, preachers of his gospel, and rulers in his church,
but those that are well acquainted with his doctrine and doings, from
first to last. None shall be an apostle but one that has companied with
the apostles, and that continually; not that has visited them now and
then, but been intimately conversant with them. (2.) To what work he is
called that must fill up the vacancy: He must be a witness with us of
his resurrection. By this it appears that others of the disciples were
with the eleven when Christ appeared to them, else they could not have
been witnesses with them, as competent witnesses as they, of his
resurrection. The great thing which the apostles were to attest to the
world was Christ's resurrection, for this was the great proof of his
being the Messiah, and the foundation of our hope in him. See what the
apostles were ordained to, not to a secular dignity and dominion, but
to preach Christ, and the power of his resurrection.
III. The nomination of the person that was to succeed Judas in his
office as an apostle.
1. Two, who were known to have been Christ's constant attendants, and
men of great integrity, were set up as candidates for the place (v.
23): They appointed two; not the eleven, they did not take upon them to
determine who should be put up, but the hundred and twenty, for to them
Peter spoke, and not to the eleven. The two they nominated were Joseph
and Matthias, of neither of whom do we read elsewhere, except this
Joseph be the same with that Jesus who is called Justus, of whom Paul
speaks (Col. iv. 11), and who is said to be of the circumcision, a
native Jew, as this was, and who was a fellow-worker with Paul in the
kingdom of God and a comfort to him; and then it is observable that,
though he came short of being an apostle, he did not therefore quit the
ministry, but was very useful in a lower station; for, Are all
apostles? Are all prophets? Some think this Joseph is he that is called
Joses (Mark vi. 3), the brother of James the less (Mark xv. 40), and
was called Joses the just, as he was called James the just. Some
confound this with that Joses mentioned Acts iv. 36. But that was of
Cyprus, this of Galilee; and, it should seem, to distinguish them, that
was called Barnabas--a son of consolation; this Barsabas--a son of the
oath. These two were both of them such worthy men, and so well
qualified for the office, that they could not tell which of them was
the fitter, but all agreed it must be one of these two. They did not
propose themselves nor strive for the place, but humbly sat still, and
were appointed to it.
2. They applied to God by prayer for direction, not which of the
seventy, for none of the rest could stand in competition with these in
the opinion of all present, but which of these two? v. 24, 25. (1.)
They appeal to God as the searcher of hearts: "Thou, Lord, who knowest
the hearts of all men, which we do not, and better than they know their
own." Observe, When an apostle was to be chosen, he must be chosen by
his heart, and the temper and disposition of that. Yet Jesus, who knew
all men's hearts, for wise and holy ends chose Judas to be one of the
twelve. It is comfortable to us, in our prayers for the welfare of the
church and its ministers, that the God to whom we pray knows the hearts
of all men, and has them not only under his eye, but in his hand, and
turns them which way soever he will, can make them fit for his purpose,
if he do not find them so, by giving them another spirit. (2.) They
desire to know which of these God had chosen: Lord, show us this, and
we are satisfied. It is fit that God should choose his own servants;
and so far as he in any way by the disposals of his providence or the
gifts of his Spirit, shows whom he hath chosen, or what he hath chosen,
for us, we ought to comply with him. (3.) They are ready to receive him
as a brother whom God hath chosen; for they are not contriving to have
so much the more dignity themselves, by keeping out another, but desire
to have one to take part of this ministry and apostleship, to join with
them in the work and share with them in the honour, from which Judas by
transgression fell, threw himself, by deserting and betraying his
Master, from the place of an apostle, of which he was unworthy, that he
might go to his own place, the place of a traitor, the fittest place
for him, not only to the gibbet, but to hell--this was his own place.
Note, Those that betray Christ, as they fall from the dignity of
relation to him, so they fall into all misery. It is said of Balaam
(Num. xxiv. 25) that he went to his own place, that is, says one of the
rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is
appointed to every man idios topos--a proper place, which imports the
same with that of God's rendering to every man according to his works.
And our Saviour had said that Judas's own place should be such that it
had been better for him that he had never been born (Matt. xxvi.
24)--his misery such as to be worse than not being. Judas had been a
hypocrite, and hell is the proper place of such; other sinners, as
inmates, have their portion with them, Matt. xxiv. 51. (4.) The doubt
was determined by lot (v. 26), which is an appeal to God, and lawful to
be used for determining matters not otherwise determinable, provided it
be done in a solemn religious manner, and with prayer, the prayer of
faith; for the lot is cast into the lap, but the whole disposal thereof
is of the Lord, Prov. xvi. 33. Matthias was not ordained by the
imposition of hands, as presbyters were, for he was chosen by lot,
which was the act of God; and therefore, as he must be baptized, so he
must be ordained, by the Holy Ghost, as they all were not many days
after. Thus the number of the apostles was made up, as afterwards, when
James, another of the twelve, was martyred, Paul was made an apostle.
__________________________________________________________________
A C T S.
CHAP. II.
Between the promise of the Messiah (even the latest of those promises)
and his coming many ages intervened; but between the promise of the
Spirit and his coming there were but a few days; and during those days
the apostles, though they had received orders to preach the gospel to
every creature, and to begin at Jerusalem, yet lay perfectly
wind-bound, incognito--concealed, and not offering to preach. But in
this chapter the north wind and the south wind awake, and then they
awake, and we have them in the pulpit presently. Here is, I. The
descent of the Spirit upon the apostles, and those that were with them,
on the day of pentecost, ver. 1-4. II. The various speculations which
this occasioned among the people that were now met in Jerusalem from
all parts, ver. 5-13. III. The sermon which Peter preached to them
hereupon, wherein he shows that this pouring out of the Spirit was the
accomplishment of an Old-Testament promise (ver. 14-21), that it was a
confirmation of Christ's being the Messiah, which was already proved by
his resurrection (ver. 22-32), and that is was a fruit and evidence of
his ascension into heaven, ver. 33-36. IV. The good effect of this
sermon in the conversion of many to the faith of Christ, and their
addition to the church, ver. 37-41. V. The eminent piety and charity of
those primitive Christians, and the manifest tokens of God's presence
with them, and power in them, ver. 42-47.
The Day of Pentecost.
1 And when the day of Pentecost was fully come, they were all with one
accord in one place. 2 And suddenly there came a sound from heaven as
of a rushing mighty wind, and it filled all the house where they were
sitting. 3 And there appeared unto them cloven tongues like as of
fire, and it sat upon each of them. 4 And they were all filled with
the Holy Ghost, and began to speak with other tongues, as the Spirit
gave them utterance.
We have here an account of the descent of the Holy Ghost upon the
disciples of Christ. Observe,
I. When, and where, this was done, which are particularly noted, for
the greater certainty of the thing.
1. It was when the day of pentecost was fully come, in which there
seems to be a reference to the manner of the expression in the
institution of this feast, where it is said (Lev. xxiii. 15), You shall
count unto you seven sabbaths complete, from the day of the offering of
the first-fruits, which was the next day but one after the passover,
the sixteenth day of the month Abib, which was the day that Christ
arose. This day was fully come, that is, the night preceding, with a
part of the day, was fully past. (1.) The Holy Ghost came down at the
time of a solemn feast, because there was then a great concourse of
people to Jerusalem from all parts of the country, and the proselytes
from other countries, which would make it the more public, and the fame
of it to be spread the sooner and further, which would contribute much
to the propagating of the gospel into all nations. Thus now, as before
at the passover, the Jewish feasts served to toll the bell for gospel
services and entertainments. (2.) This feast of pentecost was kept in
remembrance of the giving of the law upon mount Sinai, whence the
incorporating of the Jewish church was to be dated, which Dr. Lightfoot
reckons to be just one thousand four hundred and forty-seven years
before this. Fitly, therefore, is the Holy Ghost given at that feast,
in fire and in tongues, for the promulgation of the evangelical law,
not as that to one nation, but to every creature. (3.) This feast of
pentecost happened on the first day of the week, which was an
additional honour put on that day, and a confirmation of it to be the
Christian sabbath, the day which the Lord hath made, to be a standing
memorial in his church of those two great blessings--the resurrection
of Christ, and the pouring out of the Spirit, both on that day of the
week. This serves not only to justify us in observing that day under
the style and title of the Lord's day, but to direct us in the
sanctifying of it to give God praise particularly for those two great
blessings; every Lord's day in the year, I think, there should be a
full and particular notice taken in our prayers and praises of these
two, as there is by some churches of the one once a year, upon
Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we
may do it with suitable affections!
2. It was when they were all with one accord in one place. What place
it was we are not told particularly, whether in the temple, where they
attended at public times (Luke xxiv. 53), or whether in their own upper
room, where they met at other times. But it was at Jerusalem, because
this had been the place which God chose, to put his name there, and the
prophecy was that thence the word of the Lord should go forth to all
nations, Isa. ii. 3. It was now the place of the general rendezvous of
all devout people: here God had promised to meet them and bless them;
here therefore he meets them with this blessing of blessings. Though
Jerusalem had done the utmost dishonour imaginable to Christ, yet he
did this honour to Jerusalem, to teach his remnant in all places; he
had this in Jerusalem. Here the disciples were in one place, and they
were not as yet so many but that one place, and no large one, would
hold them all. And here they were with one accord. We cannot forget how
often, while their Master was with them, there were strifes among them,
who should be the greatest; but now all these strifes were at an end,
we hear no more of them. What they had received already of the Holy
Ghost, when Christ breathed on them, had in a good measure rectified
the mistakes upon which those contests were grounded, and had disposed
them to holy love. They had prayed more together of late than usual
(ch. i. 14), and this made them love one another better. By his grace
he thus prepared them for the gift of the Holy Ghost; for that blessed
dove comes not where there is noise and clamour, but moves upon the
face of the still waters, not the rugged ones. Would we have the Spirit
poured out upon us from on high? Let us be all of one accord, and,
notwithstanding variety of sentiments and interests, as no doubt there
was among those disciples, let us agree to love one another; for, where
brethren dwell together in unity, there it is that the Lord commands
his blessing.
II. How, and in what manner, the Holy Ghost came upon them. We often
read in the old Testament of God's coming down in a cloud; as when he
took possession first of the tabernacle, and afterwards of the temple,
which intimates the darkness of that dispensation. And Christ went up
to heaven in a cloud, to intimate how much we are kept in the dark
concerning the upper world. But the Holy Ghost did not descend in a
cloud; for he was to dispel and scatter the clouds that overspread
men's minds, and to bring light into the world.
1. Here is an audible summons given them to awaken their expectations
of something great, v. 2. It is here said, (1.) That it came suddenly,
did not rise gradually, as common winds do, but was at the height
immediately. It came sooner than they expected, and startled even those
that were now together waiting, and probably employed in some religious
exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev.
vi. 1. God is said to bring the winds out of his treasuries (Ps. cxxxv.
7), and to gather them in his hands, Prov. xxx. 4. From him this sound
came, like the voice of one crying, Prepare ye the way of the Lord.
(3.) It was the sound of a wind, for the way of the Spirit is like that
of the wind (John iii. 3), thou hearest the sound thereof, but canst
not tell whence it comes nor whither it goes. When the Spirit of life
is to enter into the dry bones, the prophet is told to prophecy unto
the wind: Come from the four winds, O breath, Ezek. xxxvii. 9. And
though it was not in the wind that the Lord came to Elijah, yet this
prepared him to receive his discovery of himself in the still small
voice, 1 Kings xix. 11, 12. God's way is in the whirlwind and the storm
(Nah. i. 3), and out of the whirlwind he spoke to Job. (4.) It was a
rushing mighty wind; it was strong and violent, and came not only with
a great noise, but with great force, as if it would bear down all
before it. This was to signify the powerful influences and operations
of the Spirit of God upon the minds of men, and thereby upon the world,
that they should be mighty through God, to the casting down of
imaginations. (5.) It filled not only the room, but all the house where
they were sitting. Probably it alarmed the whole city, but, to show
that it was supernatural, presently fixed upon that particular house:
as some think the wind that was sent to arrest Jonah affected only the
ship that he was in (Jon. i. 4), and as the wise men's star stood over
the house where the child was. This would direct the people who
observed it whither to go to enquire the meaning of it. This wind
filling the house would strike an awe upon the disciples, and help to
put them into a very serious, reverent, and composed frame, for the
receiving of the Holy Ghost. Thus the convictions of the Spirit make
way for his comforts; and the rough blasts of that blessed wind prepare
the soul for its soft and gentle gales.
2. Here is a visible sign of the gift they were to receive. They saw
cloven tongues, like as of fire (v. 3), and it sat--ekathise, not they
sat, those cloven tongues, but he, that is the Spirit (signified
thereby), rested upon each of them, as he is said to rest upon the
prophets of old. Or, as Dr. Hammond describes it, "There was an
appearance of something like flaming fire lighting on every one of
them, which divided asunder, and so formed the resemblance of tongues,
with that part of them that was next their heads divided or cloven."
The flame of a candle is somewhat like a tongue; and there is a meteor
which naturalists call ignis lambens--a gentle flame, not a devouring
fire; such was this. Observe,
(1.) There was an outward sensible sign, for the confirming of the
faith of the disciples themselves, and for the convincing of others.
Thus the prophets of old had frequently their first mission confirmed
by signs, that all Israel might know them to be established prophets.
(2.) The sign given was fire, that John Baptist's saying concerning
Christ might be fulfilled, He shall baptize you with the Holy Ghost and
with fire; with the Holy Ghost as with fire. They were now, in the
feast of pentecost, celebrating the memorial of the giving of the law
upon mount Sinai; and as that was given in fire, and therefore is
called a fiery law, so is the gospel. Ezekiel's mission was confirmed
by a vision of burning coals of fire (ch. i. 13), and Isaiah's by a
coal of fire touching his lips, ch. vi. 7. The Spirit, like fire, melts
the heart, separates and burns up the dross, and kindles pious and
devout affections in the soul, in which, as in the fire upon the altar,
the spiritual sacrifices are offered up. This is that fire which Christ
came to send upon the earth. Luke xii. 49.
(3.) This fire appeared in cloven tongues. The operations of the Spirit
were many; that of speaking with divers tongues was one, and was
singled out to be the first indication of the gift of the Holy Ghost,
and to that this sign had a reference. [1.] They were tongues; for from
the Spirit we have the word of God, and by him Christ would speak to
the world, and he gave the Spirit to the disciples, not only to endue
them with knowledge, but to endue them with a power to publish and
proclaim to the world what they knew; for the dispensation of the
Spirit is given to every man to profit withal. [2.] These tongues were
cloven, to signify that God would hereby divide unto all nations the
knowledge of his grace, as he is said to have divided to them by his
providence the light of the heavenly bodies, Deut. iv. 19. The tongues
were divided, and yet they still continued all of one accord; for there
may be a sincere unity of affections where yet there is a diversity of
expression. Dr. Lightfoot observes that the dividing of tongues at
Babel was the casting off of the heathen; for when they had lost the
language in which alone God was spoken of and preached, they utterly
lost the knowledge of God and religion, and fell into idolatry. But
now, after above two thousand years, God, by another dividing of
tongues, restores the knowledge of himself to the nations.
(4.) This fire sat upon them for some time, to denote the constant
residence of the Holy Ghost with them. The prophetic gifts of old were
conferred sparingly and but at some times, but the disciples of Christ
had the gifts of the Spirit always with them, though the sign, we may
suppose, soon disappeared. Whether these flames of fire passed from one
to another, or whether there were as many flames as there were persons,
is not certain. But they must be strong and bright flames that would be
visible in the day-light, as it now was, for the day was fully come.
III. What was the immediate effect of this? 1. They were all filled
with the Holy Ghost, more plentifully and powerfully than they were
before. They were filled with the graces of the Spirit, and were more
than ever under his sanctifying influences--were now holy, and
heavenly, and spiritual, more weaned from this world and better
acquainted with the other. They were more filled with the comforts of
the Spirit, rejoiced more than ever in the love of Christ and the hope
of heaven, and in it all their griefs and fears were swallowed up. They
were also, for the proof of this, filled with the gifts of the Holy
Ghost, which are especially meant here; they were endued with
miraculous powers for the furtherance of the gospel. It seems evident
to me that not only the twelve apostles, but all the hundred and twenty
disciples were filled with the Holy Ghost alike at this time--all the
seventy disciples, who were apostolic men, and employed in the same
work, and all the rest too that were to preach the gospel; for it is
said expressly (Eph. iv. 8, 11), When Christ ascended on high (which
refers to this, v. 33), he gave gifts unto men, not only some apostles
(such were the twelve), but some prophets and some evangelists (such
were many of the seventy disciples, itinerant preachers), and some
pastors and teachers settled in particular churches, as we may suppose
some of these afterwards were. The all here must refer to the all that
were together, v. 1; ch. i. 14, 15. 2. They began to speak with other
tongues, besides their native language, though they had never learned
any other. They spoke not matters of common conversation, but the word
of God, and the praises of his name, as the Spirit gave them utterance,
or gave them to speak apophthengesthai--apophthegms, substantial and
weighty sayings, worthy to be had in remembrance. It is probable that
it was not only one that was enabled to speak one language, and another
another (as it was with the several families that were dispersed from
Babel), but that every one was enabled to speak divers languages, as he
should have occasion to use them. And we may suppose that they
understood not only themselves but one another too, which the builders
of Babel did not, Gen. xi. 7. They did not speak here and there a word
of another tongue, or stammer out some broken sentences, but spoke it
as readily, properly, and elegantly, as if it had been their
mother-tongue; for whatever was produced by miracle was the best of the
kind. They spoke not from any previous thought or meditation, but as
the Spirit gave them utterance; he furnished them with the matter as
well as the language. Now this was, (1.) A very great miracle; it was a
miracle upon the mind (and so had most of the nature of a gospel
miracle), for in the mind words are framed. They had not only never
learned these languages, but had never learned any foreign tongue,
which might have facilitated these; nay, for aught that appears, they
had never so much as heard these languages spoken, nor had any idea of
them. They were neither scholars nor travellers, nor had had any
opportunity of learning languages either by books or conversation.
Peter indeed was forward enough to speak in his own tongue, but the
rest of them were no spokesmen, nor were they quick of apprehension;
yet now not only the heart of the rash understands knowledge, but the
tongue of the stammerers is ready to speak eloquently, Isa. xxxii. 4.
When Moses complained, I am slow of speech, God said, I will be with
thy mouth, and Aaron shall be thy spokesman. But he did more for these
messengers of his: he that made man's mouth new-made theirs. (2.) A
very proper, needful, and serviceable miracle. The language the
disciples spoke was Syriac, a dialect of the Hebrew; so that it was
necessary that they should be endued with the gift, for the
understanding both of the original Hebrew of the Old Testament, in
which it was written, and of the original Greek of the New Testament,
in which it was to be written. But this was not all; they were
commissioned to preach the gospel to every creature, to disciple all
nations. But here is an insuperable difficulty at the threshold. How
shall they master the several languages so as to speak intelligibly to
all nations? It will be the work of a man's life to learn their
languages. And therefore, to prove that Christ could give authority to
preach to the nations, he gives ability to preach to them in their own
language. And it should seem that this was the accomplishment of that
promise which Christ made to his disciples (John xiv. 12), Greater
works than these shall you do. For this may well be reckoned, all
things considered, a greater work than the miraculous cures Christ
wrought. Christ himself did not speak with other tongues, nor did he
enable his disciples to do so while he was with them: but it was the
first effect of the pouring out of the Spirit upon them. And archbishop
Tillotson thinks it probable that if the conversion of infidels to
Christianity were now sincerely and vigorously attempted, by men of
honest minds, God would extraordinarily countenance such an attempt
with all fitting assistance, as he did the first publication of the
gospel.
The Day of Pentecost.
5 And there were dwelling at Jerusalem Jews, devout men, out of every
nation under heaven. 6 Now when this was noised abroad, the multitude
came together, and were confounded, because that every man heard them
speak in his own language. 7 And they were all amazed and marvelled,
saying one to another, Behold, are not all these which speak
Galilaeans? 8 And how hear we every man in our own tongue, wherein we
were born? 9 Parthians, and Medes, and Elamites, and the dwellers in
Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10
Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about
Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and
Arabians, we do hear them speak in our tongues the wonderful works of
God. 12 And they were all amazed, and were in doubt, saying one to
another, What meaneth this? 13 Others mocking said, These men are
full of new wine.
We have here an account of the public notice that was taken of this
extraordinary gift with which the disciples were all on a sudden
endued. Observe,
I. The great concourse of people that there was now at Jerusalem, it
should seem more than was usual at the feast of pentecost. There were
dwelling or abiding at Jerusalem Jews that were devout men, disposed to
religion, and that had the fear of God before their eyes (so the word
properly signifies), some of them proselytes of righteousness, that
were circumcised, and admitted members of the Jewish church, others
only proselytes of the gate, that forsook idolatry, and gave up
themselves to the worship of the true God, but not to the ceremonial
law; some of those that were at Jerusalem now, out of every nation
under heaven, whither the Jews were dispersed, or whence proselytes
were come. The expression is hyperbolical, denoting that there were
some from most of the then known parts of the world; as much as ever
Tyre was, or London is, the rendezvous of trading people from all
parts, Jerusalem at that time was of religious people from all parts.
Now, 1. We may here see what were some of those countries whence those
strangers came (v. 9-11), some from the eastern countries, as the
Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity
of Shem; thence we come in order to Judea, which ought to be mentioned,
because, though the language of those in Judea was the same with that
which the disciples spoke, yet, before, they spoke it with the
north-country tone and dialect (Thou art a Galilean, and thy speech
betrays thee), but now they spoke it as correctly as the inhabitants of
Judea themselves did. Next come the inhabitants of Cappadocia, Pontus,
and that country about Propontis which was particularly called Asia,
and these were the countries in which those strangers were scattered to
whom St. Peter writes. 1 Pet. i. 1. Next come the dwellers in Phrygia
and Pamphylia, which lay westward, the posterity of Japhet, as were
also the strangers of Rome; there were some also that dwelt in the
southern parts of Egypt, in the parts of Libya about Cyrene; there were
also some from the island of Crete, and some from the deserts of
Arabia; but they were all either Jews originally, dispersed into those
countries; or proselytes to the Jewish religion, but natives of those
countries. Dr. Whitby observes that the Jewish writers about this time,
as Philo and Josephus, speak of the Jews as dwelling every where
through the whole earth; and that there is not a people upon earth
among whom some Jews do not inhabit. 2. We may enquire what brought all
those Jews and proselytes together to Jerusalem at this time: not to
make a transient visit thither to the feast of pentecost, for they are
said to dwell there. They took lodgings there, because there was at
this time a general expectation of the appearing of the Messiah; for
Daniel's weeks had just now expired, the sceptre had departed from
Judah, and it was then generally thought that the kingdom of God would
immediately appear, Luke xix. 11. This brought those who were most
zealous and devout to Jerusalem, to sojourn there, that they might have
an early share in the kingdom of the Messiah and the blessings of that
kingdom.
II. The amazement with which these strangers were seized when they
heard the disciples speak in their own tongues. It should seem, the
disciples spoke in various languages before the people of those
languages came to them; for it is intimated (v. 6) that the spreading
of the report of this abroad was that which brought the multitude
together, especially those of different countries, who seem to have
been more affected with this work of wonder than the inhabitants of
Jerusalem themselves.
1. They observe that the speakers are all Galileans, that know no other
than their mother tongue (v. 7); they are despicable men, from whom
nothing learned nor polite is to be expected. God chose the weak and
foolish things of the world to confound the wise and mighty. Christ was
thought to be a Galilean, and his disciples really were so, unlearned
and ignorant men.
2. They acknowledge that they spoke intelligibly and readily their own
language (which they were the most competent judges of), so correctly
and fluently that none of their own countrymen could speak it better:
We hear every man in our own tongue wherein we were born (v. 8), that
is, we hear one or other of them speak our native language. The
Parthians hear one of them speak their language, the Medes hear another
of them speak theirs; and so of the rest; v. 11, We do hear them speak
in our tongues the wonderful works of God. Their respective languages
were not only unknown at Jerusalem, but probably despised and
undervalued, and therefore it was not only a surprise, but a pleasing
surprise, to them to hear the language of their own country spoken, as
it naturally is to those that are strangers in a strange land. (1.) The
things they heard the apostles discourse of were the wonderful works of
God, megaleia tou Theou--Magnalia Dei, the great things of God. It is
probable that the apostles spoke of Christ, and redemption by him, and
the grace of the gospel; and these are indeed the great things of God,
which will be for ever marvellous in our eyes. (2.) They heard them
both praise God for these great things and instruct the people
concerning these things, in their own tongue, according as they
perceived the language of their hearers, or those that enquired of
them, to be. Now though, perhaps, by dwelling some time at Jerusalem,
they were got to be so much masters of the Jewish language that they
could have understood the meaning of the disciples if they had spoken
that language, yet, [1.] This was more strange, and helped to convince
their judgment, that this doctrine was of God; for tongues were for a
sign to those that believed not, 1 Cor. xiv. 22. [2.] It was more kind,
and helped to engage their affections, as it was a plain indication of
the favour intended to the Gentiles, and that the knowledge and worship
of God should no longer be confined to the Jews, but the partition-wall
should be broken down; and this is to us a plain intimation of the mind
and will of God, that the sacred records of God's wonderful works
should be preserved by all nations in their own tongue; that the
scriptures should be read, and public worship performed, in the vulgar
languages of the nations.
3. They wonder at it, and look upon it as an astonishing thing (v. 12):
They were all amazed, they were in an ecstacy, so the word is; and they
were in doubt what the meaning of it was, and whether it was to
introduce the kingdom of the Messiah, which they were big with the
expectation of; they asked themselves and one another ti an theloi
touto einai;--Quid hoc sibi vult?--What is the tendency of this? Surely
it is to dignify, and so to distinguish, these men as messengers from
heaven; and therefore, like Moses at the bush, they will turn aside,
and see this great sight.
III. The scorn which some made of it who were natives of Judea and
Jerusalem, probably the scribes and Pharisees, and chief priests, who
always resisted the Holy Ghost; they said, These men are full of new
wine, or sweet wine; they have drunk too much this festival-time, v.
13. Not that they were so absurd as to think that wine in the head
would enable men to speak languages which they never learned; but
these, being native Jews, knew not, as the others did, that what was
spoken was really the languages of other nations, and therefore took it
to be gibberish and nonsense, such as drunkards, those fools in Israel,
sometimes talk. As when they resolved not to believe the finger of the
Spirit in Christ's miracles, they turned it off with this, "He casteth
out devils by compact with the prince of the devils;" so, when they
resolved not to believe the voice of the Spirit in the apostles'
preaching, they turned it off with this, These men are full of new
wine. And, if they called the Master of the house a wine-bibber, no
marvel if they so call those of his household.
Peter's Sermon at Jerusalem.
14 But Peter, standing up with the eleven, lifted up his voice, and
said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem,
be this known unto you, and hearken to my words: 15 For these are not
drunken, as ye suppose, seeing it is but the third hour of the day.
16 But this is that which was spoken by the prophet Joel; 17 And it
shall come to pass in the last days, saith God, I will pour out of my
Spirit upon all flesh: and your sons and your daughters shall prophesy,
and your young men shall see visions, and your old men shall dream
dreams: 18 And on my servants and on my handmaidens I will pour out
in those days of my Spirit; and they shall prophesy: 19 And I will
show wonders in heaven above, and signs in the earth beneath; blood,
and fire, and vapour of smoke: 20 The sun shall be turned into
darkness, and the moon into blood, before that great and notable day of
the Lord come: 21 And it shall come to pass, that whosoever shall
call on the name of the Lord shall be saved. 22 Ye men of Israel,
hear these words; Jesus of Nazareth, a man approved of God among you by
miracles and wonders and signs, which God did by him in the midst of
you, as ye yourselves also know: 23 Him, being delivered by the
determinate counsel and foreknowledge of God, ye have taken, and by
wicked hands have crucified and slain: 24 Whom God hath raised up,
having loosed the pains of death: because it was not possible that he
should be holden of it. 25 For David speaketh concerning him, I
foresaw the Lord always before my face, for he is on my right hand,
that I should not be moved: 26 Therefore did my heart rejoice, and my
tongue was glad; moreover also my flesh shall rest in hope: 27
Because thou wilt not leave my soul in hell, neither wilt thou suffer
thine Holy One to see corruption. 28 Thou hast made known to me the
ways of life; thou shalt make me full of joy with thy countenance. 29
Men and brethren, let me freely speak unto you of the patriarch David,
that he is both dead and buried, and his sepulchre is with us unto this
day. 30 Therefore being a prophet, and knowing that God had sworn
with an oath to him, that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his throne; 31 He seeing
this before spake of the resurrection of Christ, that his soul was not
left in hell, neither his flesh did see corruption. 32 This Jesus
hath God raised up, whereof we all are witnesses. 33 Therefore being
by the right hand of God exalted, and having received of the Father the
promise of the Holy Ghost, he hath shed forth this, which ye now see
and hear. 34 For David is not ascended into the heavens: but he saith
himself, The Lord said unto my Lord, Sit thou on my right hand, 35
Until I make thy foes thy footstool. 36 Therefore let all the house
of Israel know assuredly, that God hath made that same Jesus, whom ye
have crucified, both Lord and Christ.
We have here the first-fruits of the Spirit in the sermon which Peter
preached immediately, directed, not to those of other nations in a
strange language (we are not told what answer he gave to those that
were amazed, and said, What meaneth this?) but to the Jews in the
vulgar language, even to those that mocked; for he begins with the
notice of that (v. 15), and addresses his discourse (v. 14) to the men
of Judea and the inhabitants of Jerusalem; but we have reason enough to
think that the other disciples continued to speak to those who
understood them (and therefore flocked about them), in the languages of
their respective countries, the wonderful works of God. And it was not
by Peter's preaching only, but that of all, or most, of the rest of the
hundred and twenty, that three thousand souls were that day converted,
and added to the church; but Peter's sermon only is recorded, to be an
evidence for him that he was thoroughly recovered from his fall, and
thoroughly restored to the divine favour. He that had sneakingly denied
Christ now as courageously confesses him. Observe,
I. His introduction or preface, wherein he craves the attention of the
auditory, or demands it rather: Peter stood up (v. 14), to show that he
was not drunk, with the eleven, who concurred with him in what he said,
and probably in their turns spoke likewise to the same purport; those
that were of greatest authority stood up to speak to the scoffing Jews,
and to confront those who contradicted and blasphemed, but left the
seventy disciples to speak to the willing proselytes from other
nations, who were not so prejudiced, in their own language. Thus among
Christ's ministers, some of greater gifts are called out to instruct
those that oppose themselves, to take hold of sword and spear; others
of meaner abilities are employed in instructing those that resign
themselves, and to be vine-dressers and husband-men. Peter lifted up
his voice, as one that was both well assured of and much affected with
what he said, and was neither afraid nor ashamed to own it. He applied
himself to the men of Judea, andres Ioudaioi--the men that were Jews;
so it should be read; "and you especially that dwell at Jerusalem, who
were accessory to the death of Jesus, be this known unto you, which you
did not know before, and which you are concerned to know now, and
hearken to my words, who would draw you to Christ, and not to the words
of the scribes and Pharisees, that would draw you from him. My Master
is gone, whose words you have often heard in vain, and shall hear no
more as you have done, but he speaks to you by us; hearken now to our
words."
II. His answer to their blasphemous calumny (v. 15): "These men are not
drunken, as you suppose. These disciples of Christ, that now speak with
other tongues, speak good sense, and know what they say, and so do
those they speak to, who are led by their discourses into the knowledge
of the wonderful works of God. You cannot think they are drunk, for it
is but the third hour of the day," nine of the clock in the morning;
and before this time, on the sabbaths and solemn feasts, the Jews did
not eat nor drink: nay, ordinarily, those that are drunk are drunk in
the night, and not in the morning; those are besotted drunkards indeed
who, when they awake, immediately seek it yet again, Prov. xxiii. 35.
III. His account of the miraculous effusion of the Spirit, which is
designed to awaken them all to embrace the faith of Christ, and to join
themselves to his church. Two things he resolves it into:--that it was
the fulfilling of the scripture, and the fruit of Christ's resurrection
and ascension, and consequently the proof of both.
1. That it was the accomplishment of the prophecies of the Old
Testament which related to the kingdom of the Messiah, and therefore an
evidence that this kingdom is come, and the other predictions of it are
fulfilled. He specifies one, that of the prophet Joel, ch. ii. 28. It
is observable that though Peter was filled with the Holy Ghost, and
spoke with tongues as the Spirit gave him utterance, yet he did not set
aside the scriptures, nor think himself above them; nay, much of his
discourse is quotation out of the Old Testament, to which he appeals,
and with which he proves what he says. Christ's scholars never learn
above their Bible; and the Spirit is given not to supersede the
scriptures, but to enable us to understand and improve the scriptures.
Observe,
(1.) The text itself that Peter quotes, v. 17-21. It refers to the last
days, the times of the gospel, which are called the last days because
the dispensation of God's kingdom among men, which the gospel sets up,
is the last dispensation of divine grace, and we are to look for no
other than the continuation of this to the end of time. Or, in the last
days, that is, a great while after the ceasing of prophecy in the
Old-Testament church. Or, in the days immediately preceding the
destruction of the Jewish nation, in the last days of that people, just
before that great and notable day of the Lord spoken of, v. 20. "It was
prophesied of and promised, and therefore you ought to expect it, and
not to be surprised at it; to desire it, and bid it welcome, and not to
dispute it, as not worth taking notice of." The apostle quotes the
whole paragraph, for it is good to take scripture entire; now it was
foretold,
[1.] That there should be a more plentiful and extensive effusion of
the Spirit of grace from on high than had ever yet been. The prophets
of the Old Testament had been filled with the Holy Ghost, and it was
said of the people of Israel that God gave them his good Spirit to
instruct them, Neh. ix. 20. But now the Spirit shall be poured out, not
only upon the Jews, but upon all flesh, Gentiles as well as Jews,
though yet Peter himself did not understand it so, as appears, ch. xi.
17. Or, upon all flesh, that is, upon some of all ranks and conditions
of men. The Jewish doctors taught that the Spirit came only upon wise
and rich men, and such as were of the seed of Israel; but God will not
tie himself to their rules.
[2.] That the Spirit should be in them a Spirit of prophecy; by the
Spirit they should be enabled to foretel things to come, and to preach
the gospel to every creature. This power shall be given without
distinction of sex--now only your sons, but your daughters shall
prophesy; without distinction of age--both your young men and your old
men shall see visions, and dream dreams, and in them receive divine
revelations, to be communicated to the church; and without distinction
of outward condition--even the servants and handmaids shall receive of
the Spirit, and shall prophesy (v. 18); or, in general, men and women,
whom God calls his servants and his handmaids. In the beginning of the
age of prophecy in the Old Testament there were schools of the
prophets, and, before that, the Spirit of prophecy came upon the elders
of Israel that were appointed to the government; but now the Spirit
shall be poured out upon persons of inferior rank, and such as were not
brought up in the schools of the prophets, for the kingdom of the
Messiah is to be purely spiritual. The mention of the daughters (v. 17)
and the handmaidens (v. 18) would make one think that the women who
were taken notice of (ch. i. 14) received the extraordinary gifts of
the Holy Ghost, as well as the men. Philip, the evangelist, had four
daughters who did prophesy (ch. xxi. 9), and St. Paul, finding
abundance of the gifts both of tongues and prophecy in the church of
Corinth, saw it needful to prohibit women's use of those gifts in
public, 1 Cor. xiv. 26, 34.
[3.] That one great thing which they should prophesy of should be the
judgment that was coming upon the Jewish nation, for this was the chief
thing that Christ himself had foretold (Matt. xxiv.) at his entrance
into Jerusalem (Luke xix. 41); and when he was going to die (Luke
xxiii. 29); and these judgments were to be brought upon them to punish
for their contempt of the gospel, and their opposition to it, though it
came to them thus proved. Those that would not submit to the power of
God's grace, in this wonderful effusion of his Spirit, should fall and
lie under the pourings out of the vials of his wrath. Those shall break
that will not bend. First, The destruction of Jerusalem, which was
about forty years after Christ's death, is here called that great and
notable day of the Lord, because it put a final period to the Mosaic
economy; the Levitical priesthood and the ceremonial law were thereby
for ever abolished and done away. The desolation itself was such as was
never brought upon any place or nation, either before or since. It was
the day of the Lord, for it was the day of his vengeance upon that
people for crucifying Christ, and persecuting his ministers; it was the
year of recompences for that controversy; yea, and for all the blood of
the saints and martyrs, from the blood of righteous Abel, Matt. xxiii.
35. It was a little day of judgment; it was a notable day: in Joel it
is called a terrible day, for so it was to men on earth; but here
epiphane (after the Septuagint), a glorious, illustrious day, for so it
was to Christ in heaven; it was the epiphany, his appearing, so he
himself spoke of it, Matt. xxiv. 30. The destruction of the Jews was
the deliverance of the Christians, who were hated and persecuted by
them; and therefore that day was often spoken of by the prophets of
that time, for the encouragement of suffering Christians, that the Lord
was at hand, the coming of the Lord drew nigh, the Judge stood before
the door, James v. 8, 9. Secondly, The terrible presages of that
destruction are here foretold: There shall be wonders in heaven above,
the sun turned into darkness and the moon into blood; and signs too in
the earth beneath, blood and fire. Josephus, in his preface to his
history of the wars of the Jews, speaks of the signs and prodigies that
preceded them, terrible thunders, lightnings, and earthquakes; there
was a fiery comet that hung over the city for a year, and a flaming
sword was seen pointing down upon it; a light shone upon the temple and
the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives
another sense of these presages: The blood of the Son of God, the fire
of the Holy Ghost now appearing, the vapour of the smoke in which
Christ ascended, the sun darkened, and the moon made blood, at the time
of Christ's passion, were all loud warnings given to that unbelieving
people to prepare for the judgments coming upon them. Or, it may be
applied, and very fitly, to the previous judgments themselves by which
that desolation was brought on. The blood points at the wars of the
Jews with the neighbouring nations, with the Samaritans, Syrians, and
Greeks, in which abundance of blood was shed, as there was also in
their civil wars, and the struggles of the seditious (as they called
them), which were very bloody; there was no peace to him that went out
nor to him that came in. The fire and vapour of smoke, here foretold,
literally came to pass in the burning of their cities, and towns, and
synagogues, and temple at last. And this turning of the sun into
darkness, and the moon into blood, bespeaks the dissolution of their
government, civil and sacred, and the extinguishing of all their
lights. Thirdly, The signal preservation of the Lord's people is here
promised (v. 21): Whosoever shall call upon the name of the Lord Jesus
(which is the description of a true Christian, 1 Cor. i. 2) shall be
saved, shall escape that judgment which shall be a type and earnest of
everlasting salvation. In the destruction of Jerusalem by the
Chaldeans, there was a remnant sealed to be hid in the day of the
Lord's anger; and in the destruction by the Romans not one Christian
perished. Those that distinguish themselves by singular piety shall be
distinguished by special preservation. And observe, the saved remnant
are described by this, that they are a praying people: they call on the
name of the Lord, which intimates that they are not saved by any merit
or righteousness of their own, but purely by the favour of God, which
must be sued out by prayer. It is the name of the Lord which they call
upon that is their strong tower.
(2.) The application of this prophecy to the present event (v. 16):
This is that which was spoken by the prophet Joel; it is the
accomplishment of that, it is the full accomplishment of it. This is
that effusion of the Spirit upon all flesh which should come, and we
are to look for no other, no more than we are to look for another
Messiah; for as our Messiah ever lives in heaven, reigning and
interceding for his church on earth, so this Spirit of grace, the
Advocate, or Comforter, that was given now, according to the promise,
will, according to the same promise, continue with the church on earth
to the end, and will work all its works in it and for it, and every
member of it, ordinary and extraordinary, by means of the scriptures
and the ministry.
2. That it was the gift of Christ, and the product and proof of his
resurrection and ascension. From this gift of the Holy Ghost, he takes
occasion to preach unto them Jesus; and this part of his sermon he
introduces with another solemn preface (v. 22): "You men of Israel,
hear these words. It is a mercy that you are within hearing of them,
and it is your duty to give heed to them." Words concerning Christ
should be acceptable words to the men of Israel. Here is,
(1.) An abstract of the history of the life of Christ, v. 22. He calls
him Jesus of Nazareth, because by that name he was generally known, but
(which was sufficient to roll away that reproach) he was a man approved
of God among you, censured and condemned by men, but approved of God:
God testified his approbation of his doctrine by the power he gave him
to work miracles: a man marked out by God, so Dr. Hammond reads it;
"signalized and made remarkable among you that now hear me. He was sent
to you, set up, a glorious light in your land; you yourselves are
witnesses how he became famous by miracles, wonders, and signs, works
above the power of nature, out of its ordinary course, and contrary to
it, which God did by him; that is, which he did by that divine power
with which he was clothed, and in which God plainly went along with
him; for no man could do such works unless God were with him." See what
a stress Peter lays upon Christ's miracles. [1.] The matter of fact was
not to be denied: "They were done in the midst of you, in the midst of
your country, your city, your solemn assemblies, as you yourselves also
know. You have been eyewitnesses of his miracles; I appeal to
yourselves whether you have any thing to object against them or can
offer any thing to disprove them." [2.] The inference from them cannot
be disputed; the reasoning is as strong as the evidence; if he did
those miracles, certainly God approved him, declared him to be, what he
declared himself to be, the Son of God and the Saviour of the world;
for the God of truth would never set his seal to a lie.
(2.) An account of his death and sufferings which they were witness of
also but a few weeks ago; and this was the greatest miracle of all,
that a man approved of God should thus seem to be abandoned of him; and
a man thus approved among the people, and in the midst of them, should
be thus abandoned by them too. But both these mysteries are here
explained (v. 23), and his death considered, [1.] As God's act; and in
him it was an act of wonderful grace and wisdom. He delivered him to
death; not only permitted him to be put to death, but gave him up,
devoted him: this is explained Rom. viii. 32, He delivered him up for
us all. And yet he was approved of God, and there was nothing in this
that signified the disapproving of him; for it was done by the
determinate counsel and foreknowledge of God, in infinite wisdom, and
for holy ends, which Christ himself concurred in, and in the means
leading to them. Thus divine justice must be satisfied, sinners saved,
God and man brought together again, and Christ himself glorified. It
was not only according to the will of God, but according to the counsel
of his will, that he suffered and died; according to an eternal
counsel, which could not be altered. This reconciled him to the cross:
Father, thy will be done; and Father, glorify thy name; let thy purpose
take effect, and let the great end of it be attained. [2.] As the
people's act; and in them it was an act of prodigious sin and folly; it
was fighting against God to persecute one whom he approved as the
darling of heaven; and fighting against their own mercies to persecute
one that was the greatest blessing of this earth. Neither God's
designing it from eternity, nor his bringing good out of it to
eternity, would in the least excuse their sin; for it was their
voluntary act and deed, from a principle morally evil, and therefore
"they were wicked hands with which you have crucified and slain him."
It is probable that some of those were here present who had cried,
Crucify him, crucify him, or had been otherwise aiding and abetting in
the murder; and Peter knew it. However, it was justly looked upon as a
national act, because done both by the vote of the great council and by
the voice of the great crowd. It is a rule, Refertur ad universos quod
publice fit per majorem paretm--That which is done publicly by the
greater part we attribute to all. He charges it particularly on them as
parts of the nation on which it would be visited, the more effectually
to bring them to faith and repentance, because that was the only way to
distinguish themselves from the guilty and discharge themselves from
the guilt.
(3.) An attestation of his resurrection, which effectually wiped away
the reproach of his death (v. 24): Whom God raised up; the same that
delivered him to death delivers him from death, and thereby gave a
higher approbation of him than he had done by any other of the signs
and wonders wrought by him, or by all put together. This therefore he
insists most largely upon.
[1.] He describes his resurrection: God loosed the pains of death,
because it was impossible that he should be holden of it; odinas--the
sorrows of death; the word is used for travailing pains, and some think
it signifies the trouble and agony of his soul, in which it was
exceedingly sorrowful, even to the death; from these pains and sorrows
of soul, this travail of soul, the Father loosed him when at his death
he said, It is finished. Thus Dr. Godwin understands it: "Those terrors
which made Heman's soul lie like the slain (Ps. lxxxviii. 5, 15) had
hold of Christ; but he was too strong for them, and broke through them;
this was the resurrection of his soul (and it is a great thing to bring
a soul out of the depths of spiritual agonies); this was not leaving
his soul in hell; as that which follows, that he should not see
corruption, speaks of the resurrection of his body; and both together
make up the great resurrection." Dr. Lightfoot gives another sense of
this: "Having dissolved the pains of death, in reference to all that
believe in him, God raised up Christ, and by his resurrection broke all
the power of death, and destroyed its pangs upon his own people. He has
abolished death, has altered the property of it, and, because it was
not possible that he should be long holden of it, it is not possible
that they should be for ever holden." But most refer this to the
resurrection of Christ's body. And death (says Mr. Baxter) is by
privation a penal state, though not dolorous by positive evil. But Dr.
Hammond shows that the Septuagint, and from them the apostle here, uses
the word for cords and bands (as Ps. xviii. 4), to which the metaphor
of loosing and being held best agrees. Christ was imprisoned for our
debt, was thrown into the bands of death; but, divine justice being
satisfied, it was not possible he should be detained there, either by
right or by force; for he had life in himself, and in his own power,
and had conquered the prince of death.
[2.] He attests the truth of his resurrection (v. 32): God hath raised
him up, whereof we all are witnesses--we apostles, and others our
companions, that were intimately acquainted with him before his death,
were intimately conversant with him after his resurrection, did eat and
drink with him. They received power, by the descent of the Holy Ghost
upon them, on purpose that they might be skilful, faithful, and
courageous witnesses of this thing, notwithstanding their being charged
by his enemies as having stolen him away.
[3.] He showed it to be the fulfilling of the scripture, and, because
the scripture had said that he must rise again before he saw
corruption, therefore it was impossible that he should be holden by
death and the grave; for David speaks of his being raised, so it comes
in, v. 25. The scripture he refers to is that of David (Ps. xvi. 8-11),
which, though in part applicable to David as a saint, yet refers
chiefly to Jesus Christ, of whom David was a type. Here is,
First, The text quoted at large (v. 25-28), for it was all fulfilled in
him, and shows us, 1. The constant regard that our Lord Jesus had to
his Father in his whole undertaking: I foresaw the Lord before me
continually. He set before him his Father's glory as his end in
all--for he saw that his sufferings would redound abundantly to the
honour of God, and would issue in his own joy; these were set before
him, and these he had an eye to, in all he did and suffered; and with
the prospect of these he was borne up and carried on, John xiii. 31,
32; xvii. 4, 5. 2. The assurance he had of his Father's presence and
power going along with him: "He is on my right hand, the hand of
action, strengthening, guiding, and upholding that, that I should not
be moved, nor driven off from my undertaking, notwithstanding the
hardships I must undergo." This was an article of the covenant of
redemption (Ps. lxxxix. 21), With him my hand shall be established, my
arm also shall strengthen him; and therefore he is confident the work
shall not miscarry in his hand. If God be at our right hand we shall
not be moved. 3. The cheerfulness with which our Lord Jesus went on in
his work, notwithstanding the sorrows he was to pass through: "Being
satisfied that I shall not be moved, but the good pleasure of the Lord
shall prosper in my hand, therefore doth my heart rejoice, and my
tongue is glad, and the thought of my sorrow is as nothing to me."
Note, It was a constant pleasure to our Lord Jesus to look to the end
of his work, and to be sure that the issue would be glorious; so well
pleased is he with his undertaking that it does his heart good to think
how the issue would answer the design. He rejoiced in spirit, Luke x.
21. My tongue was glad. In the psalm it is, My glory rejoiceth; which
intimates that our tongue is our glory, the faculty of speaking is an
honour to us, and never more so than when it is employed in praising
God. Christ's tongue was glad, for when he was just entering upon his
sufferings, in the close of his last supper, he sang a hymn. 4. The
pleasing prospect he had of the happy issue of his death and
sufferings; it was this that carried him, not only with courage, but
with cheerfulness, through them; he was putting off the body, but my
flesh shall rest; the grave shall be to the body, while it lies there,
a bed of repose, and hope shall give it a sweet repose; it shall rest
in hope, hoti, that thou wilt not leave my soul in hell; what follows
is the matter of his hope, or assurance rather, (1.) That the soul
shall not continue in a state of separation from the body; for, besides
that this is some uneasiness to a human soul made for its body, it
would be the continuance of death's triumph over him who was in truth a
conqueror over death: "Thou wilt not leave my soul in hell" (in hades,
in the invisible state, so hades properly signifies); "but, though thou
suffer it for a time to remove thither, and to remain there, yet thou
wilt remand it; thou wilt not leave it there, as thou dost the souls of
other men." (2.) That the body shall lie but a little while in the
grave: Thou wilt not suffer thy Holy One to see corruption; the body
shall not continue dead so long as to begin to putrefy or become
noisome; and therefore it must return to life on or before the third
day after its death. Christ was God's Holy One, sanctified and set
apart to his service in the work of redemption; he must die, for he
must be consecrated by his own blood; but he must not see corruption,
for his death was to be unto God of a sweet smelling savour. This was
typified by the law concerning the sacrifice, that no part of the flesh
of the sacrifice which was to be eaten should be kept till the third
day, for fear it should see corruption and begin to putrefy, Lev. vii.
15-18. (3.) That his death and sufferings should be, not to him only,
but to all his, an inlet to a blessed immortality: "Thou has made known
to me the ways of life, and by me made them known to the world, and
laid them open." When the Father gave to the Son to have life in
himself, a power to lay down his life and to take it again, then he
showed him the way of life, both to and fro; the gates of death were
open to him and the doors of the shadow of death (Job xxxviii. 17), to
pass and repass through them, as his occasion led him, for man's
redemption. (4.) That all his sorrows and sufferings should end in
perfect and perpetual felicity: Thou shalt make me full of joy with thy
countenance. The reward set before him was joy, a fulness of joy, and
that in God's countenance, in the countenance he gave to his
undertaking, and to all those, for his sake, that should believe in
him. The smiles with which the Father received him, when, at his
ascension, he was brought to the Ancient of days, filled him with joy
unspeakable, and that is the joy of our Lord, into which all his shall
enter, and in which they shall be for ever happy.
Secondly, The comment upon this text, especially so much of it as
relates to the resurrection of Christ. He addresses himself to them
with a title of respect, Men and brethren, v. 29. "You are men, and
therefore should be ruled by reason; you are brethren, and therefore
should take kindly what is said to you by one who, being nearly related
to you, is heartily concerned for you, and wishes you well. Now, give
me leave freely to speak to you concerning the patriarch David, and let
it be no offence to you if I tell you that David cannot be understood
here as speaking of himself, but of the Christ to come." David is here
called a patriarch, because he was the father of the royal family, and
a man of great note and eminency in his generation, and whose name and
memory were justly very precious. Now when we read that psalm of his,
we must consider, 1. That he could not say that of himself, for he
died, and was buried, and his sepulchre remained in Jerusalem till now,
when Peter spoke this, and his bones and ashes in it. Nobody ever
pretended that he had risen, and therefore he could never say of
himself that he should not see corruption; for it was plain he did see
corruption. St. Paul urges this, ch. xiii. 35-37. Though he was a man
after God's own heart, yet he went the way of all the earth, as he
saith himself (1 Kings ii. 2), both in death and burial. 2. Therefore
certainly he spoke it as a prophet, with an eye to the Messiah, whose
sufferings the prophets testified beforehand, and with them the glory
that should follow; so did David in that psalm, as Peter here plainly
shows. (1.) David knew that the Messiah should descend from his loins
(v. 30), that God had sworn to him, that of the fruit of his loins,
according to the flesh, he would raise up Christ to sit on his throne.
He promised him a Son, the throne of whose kingdom should be
established for ever, 2 Sam. vii. 12. And it is said (Ps. cxxxii. 11),
God swore it in truth unto David. When our Lord Jesus was born, it was
promised that the Lord God would give him the throne of his father
David, Luke i. 32. And all Israel knew that the Messiah was to be the
Son of David, that is, that, according to the flesh, he should be so by
his human nature; for otherwise, according to the spirit, and by his
divine nature, he was to be David's Lord, not his son. God having sworn
to David that the Messiah, promised to his fathers, should be his son
and successor, the fruit of his loins, and heir to his throne, he kept
this in view, in penning his psalms. (2.) Christ being the fruit of his
loins, and consequently in his loins when he penned that psalm (as Levi
is said to be in Abraham's loins when he paid tithes to Melchizedek),
if what he says, as in his own person, be not applicable to himself (as
it is plain that it is not), we must conclude it points to that son of
his that was then in his loins, in whom his family and kingdom were to
have their perfection and perpetuity; and therefore, when he says that
his soul should not be left in its separate state, nor his flesh see
corruption, without doubt he must be understood to speak of the
resurrection of Christ, v. 31. And as Christ died, so he rose again,
according to the scriptures; and that he did so we are witnesses. (3.)
Here is a glance at his ascension too. As David did not rise from the
dead, so neither did he ascend into the heavens, bodily, as Christ did,
v. 34. And further, to prove that when he spoke of the resurrection he
meant it of Christ, he observes that when in another psalm he speaks of
the next step of his exaltation he plainly shows that he spoke of
another person, and such another as was his Lord (Ps. cx. 1): "The Lord
said unto my Lord, when he had raised him from the dead, Sit thou at my
right hand, in the highest dignity and dominion there; be thou
entrusted with the administration of the kingdom both of providence and
grace; sit there as king, until I make thy foes either thy friends or
thy footstool," v. 35. Christ rose from the grave to rise higher, and
therefore it must be of his resurrection that David spoke, and not his
own, in the 16th Psalm; for there was no occasion for him to rise out
of his grave who was not to ascend to heaven.
(4.) The application of this discourse concerning the death,
resurrection, and ascension of Christ.
[1.] This explains the meaning of the present wonderful effusion of the
Spirit in those extraordinary gifts. Some of the people had asked (v.
12), What meaneth this? I will tell you the meaning of it, says Peter.
This Jesus being exalted to the right hand of God, so some read it, to
sit there; exalted by the right hand of God, so we read it, by his
power and authority--it comes all to one; and having received of the
Father, to whom he has ascended, the promise of the Holy Ghost, he hath
given what he received (Ps. lxviii. 18), and hath shed forth this which
you now see and hear; for the Holy Ghost was to be given when Jesus was
glorified, and not before, John vii. 39. You see and hear us speak with
tongues that we never learned; probably there was an observable change
in the air of their countenances, which they saw, as well as heard the
change of their voice and language; now this is from the Holy Ghost,
whose coming is an evidence that Jesus is exalted, and he has received
this gift from the Father, to confer it upon the church, which plainly
bespeaks him to be the Mediator, or middle person between God and the
church. The gift of the Holy Ghost was, First, A performance of divine
promises already made; here it is called the promise of the Holy Ghost;
many exceedingly great and precious promises the divine power has given
us, but this is the promise, by way of eminency, as that of the Messiah
had been, and this is the promise that includes all the rest; hence
God's giving the Holy Spirit to those that ask him (Luke xi. 13) is his
giving them all good things, Matt. vii. 11. Christ received the promise
of the Holy Ghost, that is, the promised gift of the Holy Ghost, and
has given it to us; for all the promises are yea and amen in him.
Secondly, It was a pledge of all divine favours further intended; what
you now see and hear is but an earnest of greater things.
[2.] This proves what you are all bound to believe, that Christ Jesus
is the true Messiah and Saviour of the world; this he closes his sermon
with, as the conclusion of the whole matter, the quod erat
demonstrandum--the truth to be demonstrated (v. 36): Therefore let all
the house of Israel know assuredly that this truth has now received its
full confirmation, and we our full commission to publish it, That God
has made that same Jesus whom you have crucified both Lord and Christ.
They were charged to tell no man that he was Jesus the Christ till
after his resurrection (Matt. xvi. 20; xvii. 9); but now it must be
proclaimed on the housetops, to all the house of Israel; he that hath
ears to hear, let him hear it. It is not proposed as probable, but
deposed as certain: Let them know it assuredly, and know that it is
their duty to receive it as a faithful saying, First, That God has
glorified him whom they have crucified. This aggravates their
wickedness, that they crucified one whom God designed to glorify, and
put him to death as a deceiver who had given such pregnant proofs of
his divine mission; and it magnifies the wisdom and power of God that
though they crucified him, and thought thereby to have put him under an
indelible mark of infamy, yet God had glorified him, and the
indignities they had done him served as a foil to his lustre. Secondly,
That he has glorified him to such a degree as to make him both Lord and
Christ: these signify the same; he is Lord of all, and he is not a
usurper, but is Christ, anointed to be so. He is one Lord to the
Gentiles, who had had lords many; and to the Jews he is Messiah, which
includes all his offices. He is the king Messiah, as the Chaldee
paraphrast calls him; or, as the angel to Daniel, Messiah the prince,
Dan. ix. 25. This is the great truth of the gospel which we are to
believe, that that same Jesus, the very same that was crucified at
Jerusalem, is he to whom we owe allegiance, and from whom we are to
expect protection, as Lord and Christ.
Peter's Sermon at Jerusalem.
37 Now when they heard this, they were pricked in their heart, and said
unto Peter and to the rest of the apostles, Men and brethren, what
shall we do? 38 Then Peter said unto them, Repent, and be baptized
every one of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost. 39 For the promise
is unto you, and to your children, and to all that are afar off, even
as many as the Lord our God shall call. 40 And with many other words
did he testify and exhort, saying, Save yourselves from this untoward
generation. 41 Then they that gladly received his word were baptized:
and the same day there were added unto them about three thousand souls.
We have seen the wonderful effect of the pouring out of the Spirit, in
its influence upon the preachers of the gospel. Peter, in all his life,
never spoke at the rate that he had done now, with such fulness,
perspicuity, and power. We are now to see another blessed fruit of the
pouring out of the Spirit in its influence upon the hearers of the
gospel. From the first delivery of that divine message, it appeared
that there was a divine power going along with it, and it was mighty,
through God, to do wonders: thousands were immediately brought by it to
the obedience of faith; it was the rod of God's strength sent out of
Zion, Ps. cx. 2, 3. We have here the first-fruits of that vast harvest
of souls which by it were gathered in to Jesus Christ. Come and see, in
these verses, the exalted Redeemer riding forth, in these chariots of
salvation, conquering and to conquer, Rev. vi. 2.
In these verses we find the word of God the means of beginning and
carrying on a good work of grace in the hearts of many, the Spirit of
the Lord working by it. Let us see the method of it.
I. They were startled, and convinced, and put upon a serious enquiry,
v. 37. When they heard, or having heard, having patiently heard Peter
out, and not given him the interruption they had been used to give to
Christ in his discourses (this was one good point gained, that they
were become attentive to the word), they were pricked to the heart, or
in the heart, and, under a deep concern and perplexity, applied
themselves to the preachers with this question, What shall we do? It
was very strange that such impressions should be made upon such hard
hearts all of a sudden. They were Jews, bred up in the opinion of the
sufficiency of their religion to save them, had lately seen this Jesus
crucified in weakness and disgrace, and were told by their rulers that
he was a deceiver. Peter had charged them with having a hand, a wicked
hand, in his death, which was likely to have exasperated them against
him; yet, when they heard this plain scriptural sermon, they were much
affected with it.
1. It put them in pain: They were pricked in their hearts. We read of
those that were cut to the heart with indignation at the preacher (ch.
vii. 54), but these were pricked to the heart with indignation at
themselves for having been accessory to the death of Christ. Peter,
charging it upon them, awakened their consciences, touched them to the
quick, and the reflection they now made upon it was as a sword in their
bones, it pierced them as they had pierced Christ. Note, Sinners, when
their eyes are opened, cannot but be pricked to the heart for sin,
cannot but experience an inward uneasiness; this is having the heart
rent (Joel ii. 13), a broken and contrite heart, Ps. li. 17. Those that
are truly sorry for their sins, and ashamed of them, and afraid of the
consequences of them, are pricked to the heart. A prick in the heart is
mortal, and under those commotions (says Paul) I died, Rom. vii. 9.
"All my good opinion of myself and confidence in myself failed me."
2. It put them upon enquiry. Our of the abundance of the heart, thus
pricked, the mouth spoke. Observe,
(1.) To whom they thus addressed themselves: To Peter and to the rest
of the apostles, some to one and some to another; to them they opened
their case; by them they had been convinced, and therefore by them they
expect to be counselled and comforted. They do not appeal from them to
the scribes and Pharisees, to justify them against the apostles'
charge, but apply to them, as owning the charge, and referring the case
to them. They call them men and brethren, as Peter had called them (v.
29): it is a style of friendship and love, rather than a title of
honour: "You are men, look upon us with humanity; you are brethren,
look upon us with brotherly love." Note, Ministers are spiritual
physicians; they should be advised with by those whose consciences are
wounded; and it is good for people to be free and familiar with those
ministers, as men and their brethren, who deal for their souls as for
their own.
(2.) What the address is: What shall we do? [1.] They speak as men at a
stand, that did not know what to do; in a perfect surprise: "Is that
Jesus whom we have crucified both Lord and Christ? Then what will
become of us who crucified him? We are all undone!" Note, No way of
being happy but by seeing ourselves miserable. When we find ourselves
in danger of being lost for ever, there is hope of our being made for
ever, and not till then. [2.] They speak as men at a point, that were
resolved to do any thing they should be directed to immediately; they
are not for taking time to consider, nor for adjourning the prosecution
of their convictions to a more convenient season, but desire now to be
told what they must do to escape the misery they were liable to. Note,
those that are convinced of sin would gladly know the way to peace and
pardon, ch. ix. 6; xvi. 30.
II. Peter and the other apostles direct them in short what they must
do, and what in so doing they might expect, v. 38, 39. Sinners
convinced must be encouraged; and that which is broken must be bound up
(Ezek. xxxiv. 16); they must be told that though their case is sad it
is not desperate, there is hope for them.
1. He here shows them the course they must take. (1.) Repent; this is a
plank after shipwreck. "Let the sense of this horrid guilt which you
have brought upon yourselves by putting Christ to death awaken you to a
penitent reflection upon all your other sins (as the demand of some one
great debt brings to light all the debts of a poor bankrupt) and to
bitter remorse and sorrow for them" This was the same duty that John
the Baptist and Christ had preached, and now that the Spirit is poured
out is it still insisted on: "Repent, repent; change your mind, change
your way; admit an after-thought." (2.) Be baptized every one of you in
the name of Jesus Christ; that is, "firmly believe the doctrine of
Christ, and submit to his grace and government; and make an open solemn
profession of this, and come under an engagement to abide by it, by
submitting to the ordinance of baptism; be proselyted to Christ and to
his holy religion, and renounce your infidelity." They must be baptized
in the name of Jesus Christ. They did believe in the Father and the
Holy Ghost speaking by the prophets; but they must also believe in the
name of Jesus, that he is the Christ, the Messias promised to the
fathers. "Take Jesus for your king, and by baptism swear allegiance to
him; take him for your prophet, and hear him; take him for your priest,
to make atonement for you," which seems peculiarly intended here; for
they must be baptized in his name for the remission of sins upon the
score of his righteousness. (3.) This is pressed upon each particular
person: Every one of you. "Even those of you that have been the
greatest sinners, if they repent and believe, are welcome to be
baptized; and those who think they have been the greatest saints have
yet need to repent, and believe, and be baptized. There is grace enough
in Christ for every one of you, be you ever so many, and grace suited
to the case of every one. Israel of old were baptized unto Moses in the
camp, the whole body of the Israelites together, when they passed
through the cloud and the sea (1 Cor. x. 1, 2), for the covenant of
peculiarity was national; but now every one of you distinctly must be
baptized in the name of the Lord Jesus, and transact for himself in
this great affair." See Col. i. 28.
2. He gives them encouragement to take this course:--(1.) "It shall be
for the remission of sins. Repent of your sin, and it shall not be your
ruin; be baptized into the faith of Christ, and in truth you shall be
justified, which you could never be by the law of Moses. Aim at this,
and depend upon Christ for it, and this you shall have. As the cup in
the Lord's supper is the New Testament in the blood of Christ for the
remission of sins, so baptism is in the name of Christ for the
remission of sins. Be washed, and you shall be washed." (2.) "You shall
receive the gift of the Holy Ghost as well as we; for it is designed
for a general blessing: some of you shall receive these external gifts,
and each of you, if you be sincere in your faith and repentance, shall
receive his internal graces and comforts, shall be sealed with the Holy
Spirit of promise." Note, All that receive the remission of sins
receive the gift of the Holy Ghost. All that are justified are
sanctified. (3.) "Your children shall still have, as they have had, an
interest in the covenant, and a title to the external seal of it. Come
over to Christ, to receive those inestimable benefits; for the promise
of the remission of sins, and the gift of the Holy Ghost, is to you and
to your children," v. 39. It was very express (Isa. xliv. 3): I will
pour my Spirit upon thy seed. And (Isa. lix. 21), My Spirit and my word
shall not depart from thy seed, and thy seed's seed. When God took
Abraham into covenant, he said, I will be a God to thee, and to thy
seed (Gen. xvii. 7); and, accordingly, every Israelite had his son
circumcised at eight days old. Now it is proper for an Israelite, when
he is by baptism to come into a new dispensation of this covenant, to
ask, "What must be done with my children? Must they be thrown out, or
taken in with me?" "Taken in" (says Peter) "by all means; for the
promise, that great promise of God's being to you a God, is as much to
you and to your children now as ever it was." (4.) "Though the promise
is still extended to your children as it has been, yet it is not, as it
has been, confined to you and them, but the benefit of it is designed
for all that are afar off;" we may add, and their children, for the
blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal.
iii. 14. The promise had long pertained to the Israelites (Rom. ix. 4);
but now it is sent to those that are afar off, the remotest nations of
the Gentiles, and every one of them too, all that are afar off. To this
general the following limitation must refer, even as many of them, as
many particular persons in each nation, as the Lord our God shall call
effectually into the fellowship of Jesus Christ. Note, God can make his
call to reach those that are ever so far off, and none come but those
whom he calls.
III. These directions are followed with a needful caution (v. 40): With
many other words, to the same purport, did he testify gospel truths,
and exhort to gospel duties; now that the word began to work he
followed it; he had said much in a little (v. 38, 39), and that which,
one would think, included all, and yet he had more to say. When we have
heard those words which have done our souls good, we cannot but wish to
hear more, to hear many more such words. Among other things he said
(and it should seem inculcated it), Save yourselves from this untoward
generation. Be you free from them. The unbelieving Jews were an
untoward generation, perverse and obstinate; they walked contrary to
God and man (1 Thess. ii. 15), wedded to sin and marked for ruin. Now
as to them, 1. "Give diligence to save yourselves from their ruin, that
you may not be involved in that, and may escape all those things" (as
the Christians did): "Repent, and be baptized; and then you shall not
be sharers in destruction with those with whom you have been sharers in
sin." O gather not my soul with sinners. 2. "In order to this continue
not with them in their sin, persist not with them in infidelity. Save
yourselves, that is, separate yourselves, distinguish yourselves, from
this untoward generation. Be not rebellious like this rebellious house;
partake not with them in their sins, that you share not with them in
their plagues." Note, To separate ourselves from wicked people is the
only way to save ourselves from them; though we hereby expose ourselves
to their rage and enmity, we really save ourselves from them; for, if
we consider whither they are hastening, we shall see it is better to
have the trouble of swimming against their stream than the danger of
being carried down their stream. Those that repent of their sins, and
give up themselves to Jesus Christ, must evidence their sincerity by
breaking off all intimate society with wicked people. Depart from me,
ye evil doers, is the language of one that determines to keep the
commandments of his God, Ps. cxix. 115. We must save ourselves from
them, which denotes avoiding them with dread and holy fear, as we would
save ourselves from an enemy that seeks to destroy us, or from a house
infected with the plague.
IV. Here is the happy success and issue of this, v. 41. The Spirit
wrought with the word, and wrought wonders by it. These same persons
that had many of them been eye-witnesses of the death of Christ, and
the prodigies that attended it, and were not wrought upon by them, were
yet wrought upon by the preaching of the word, for it is this that is
the power of God unto salvation. 1. They received the word; and then
only the word does us good, when we do receive it, embrace it, and bid
it welcome. They admitted the conviction of it, and accepted the offers
of it. 2. They gladly received it. Herod heard the word gladly, but
these gladly received it, were not only glad that they had it to
receive, but glad that by the grace of God they were enabled to receive
it, though it would be a humbling changing word to them, and would
expose them to the enmity of their countrymen. 3. They were baptized;
believing with the heart, they made confession with the mouth, and
enrolled themselves among the disciples of Christ by that sacred rite
and ceremony which he had instituted. And though Peter had said, "Be
baptized in the name of the Lord Jesus" (because the doctrine of Christ
was the present truth), yet we have reason to think that, in baptizing
them, the whole form Christ prescribed was used, in the name of the
Father, the Son, and the Holy Ghost. Note, Those that receive the
Christian covenant ought to receive the Christian baptism. 4. Hereby
there were added to the disciples to the number of about three thousand
souls that same day. All those that had received the Holy Ghost had
their tongues at work to preach, and their hands at work to baptize;
for it was time to be busy, when such a harvest was to be gathered in.
The conversion of these three thousand with these words was a greater
work than the feeding of four or five thousand with a few loaves. Now
Israel began to multiply after the death of our Joseph. They are said
to be three thousand souls (which word is generally used for persons
when women and children are included with men, as Gen. xiv. 21, margin,
Give me the souls; Gen. xlvi. 27, seventy souls), which intimates that
those that were here baptized were not so many men, but so many heads
of families as, with their children and servants baptized, might make
up three thousand souls. These were added to them. Note, Those who are
joined to Christ are added to the disciples of Christ, and join with
them. When we take God for our God, we must take his people to be our
people.
The Fellowship of the Disciples.
42 And they continued stedfastly in the apostles' doctrine and
fellowship, and in breaking of bread, and in prayers. 43 And fear
came upon every soul: and many wonders and signs were done by the
apostles. 44 And all that believed were together, and had all things
common; 45 And sold their possessions and goods, and parted them to
all men, as every man had need. 46 And they, continuing daily with
one accord in the temple, and breaking bread from house to house, did
eat their meat with gladness and singleness of heart, 47 Praising
God, and having favour with all the people. And the Lord added to the
church daily such as should be saved.
We often speak of the primitive church, and appeal to it, and to the
history of it; in these verses we have the history of the truly
primitive church, of the first days of it, its state of infancy indeed,
but, like that, the state of its greatest innocence.
I. They kept close to holy ordinances, and abounded in all instances of
piety and devotion, for Christianity, admitted in the power of it, will
dispose the soul to communion with God in all those ways wherein he has
appointed us to meet him and promised to meet us.
1. They were diligent and constant inn their attendance upon the
preaching of the word. They continued in the apostles' doctrine, and
never disowned nor deserted it; or, as it may be read, they continued
constant to the apostles' teaching or instruction; by baptism they were
discipled to be taught, and they were willing to be taught. Note, Those
who have given up their names to Christ must make conscience of hearing
his word; for thereby we give honour to him, and build up ourselves in
our most holy faith.
2. They kept up the communion of saints. They continued in fellowship
(v. 42), and continued daily with one accord in the temple, v. 46. They
not only had a mutual affection to each other, but a great deal of
mutual conversation with each other; they were much together. When they
withdrew from the untoward generation, they did not turn hermits, but
were very intimate with one another, and took all occasions to meet;
wherever you saw one disciple, you would see more, like birds of a
feather. See how these Christians love one another. They were concerned
for one another, sympathized with one another, and heartily espoused
one another's interests. They had fellowship with one another in
religious worship. They met in the temple: there was their rendezvous;
for joint-fellowship with God is the best fellowship we can have with
one another, 1 John i. 3. Observe, (1.) They were daily in the temple,
not only on the days of the sabbaths and solemn feasts, but on other
days, every day. Worshipping God is to be our daily work, and, where
there is opportunity, the oftener it is done publicly the better. God
loves the gates of Zion, and so must we. (2.) They were with one
accord; not only no discord nor strife, but a great deal of holy love
among them; and they heartily joined in their public services. Though
they met with the Jews in the courts of the temple, yet the Christians
kept together by themselves, and were unanimous in their separate
devotions.
3. They frequently joined in the ordinance of the Lord's supper. They
continued in the breaking of bread, in celebrating that memorial of
their Master's death, as those that were not ashamed to own their
relation to, and their dependence upon, Christ and him crucified. They
could not forget the death of Christ, yet they kept up this memorial of
it, and made it their constant practice, because it was an institution
of Christ, to be transmitted to the succeeding ages of the church. They
broke bread from house to house; kat oikon--house by house; they did
not think fit to celebrate the eucharist in the temple, for that was
peculiar to the Christian institutes, and therefore they administered
that ordinance in private houses, choosing such houses of the converted
Christians as were convenient, to which the neighbours resorted; and
they went from one to another of these little synagogues or domestic
chapels, houses that had churches in them, and there celebrated the
eucharist with those that usually met there to worship God.
4. They continued in prayers. After the Spirit was poured out, as well
as before, while they were waiting for him, they continued instant in
prayer; for prayer will never be superseded till it comes to be
swallowed up in everlasting praise. Breaking of bread comes in between
the work and prayer, for it has reference to both, and is a help to
both. The Lord's supper is a sermon to the eye, and a confirmation of
God's word to us; and it is an encouragement to our prayers, and a
solemn expression of the ascent of our souls to God.
5. They abounded in thanksgiving; were continually praising God, v. 47.
This should have a part in every prayer, and not be crowded into a
corner. Those that have received the gift of the Holy Ghost will be
much in praise.
II. They were loving one to another, and very kind; their charity was
as eminent as their piety, and their joining together in holy
ordinances knit their hearts to each other, and very much endeared them
to one another.
1. They had frequent meetings for Christian converse (v. 44): All that
believed were together; not all those thousands in one place (this was
impracticable); but, as Dr. Lightfoot explains it, they kept together
in several companies or congregations, according as their languages,
nations, or other associations, brought them and kept them together.
And thus joining together, because it was apart from those that
believed not, and because it was in the same profession and practice of
the duties of religion, they are said to be together, epi to auto. They
associated together, and so both expressed and increased their mutual
love.
2. They had all things common; perhaps they had common tables (as the
Spartans of old), for familiarity, temperance and freedom of
conversation; they ate together, that those who had much might have the
less, and so be kept from the temptations of abundance; and they who
had little might have the more, and so be kept from the temptations of
want and poverty. Or, There was such a concern for one another, and
such a readiness to help one another as there was occasion, that it
might be said, They had all things common, according to the law of
friendship; one wanted not what another had; for he might have it for
the asking.
3. They were very cheerful, and very generous in the use of what they
had. Besides the religion that was in their sacred feasts (their
breaking bread from house to house) a great deal of it appeared in
their common meals; they did eat their meat with gladness and
singleness of heart. They brought the comforts of God's table along
with them to their own, which had two good effects upon them:--(1.) It
made them very pleasant, and enlarged their hearts with holy joy; they
did eat their bread with joy, and drank their wine with a merry heart,
as knowing that God now accepted their works. None have such cause to
be cheerful as good Christians have; it is a pity but that they should
always have hearts to be so. (2.) It made them very liberal to their
poor brethren, and enlarged their hearts in charity. They did eat their
meat with singleness of heart, en apheloteti kardias--with liberality
of heart; so some: they did not eat their morsels alone, but bade the
poor welcome to their table, not grudgingly, but with all the hearty
freedom imaginable. Note, It becomes Christians to be open-hearted and
open-handed, and in every good work to sow plentifully, as those on
whom God hath sown plentifully, and who hope to reap so.
4. They raised a fund for charity (v. 45): They sold their possessions
and goods; some sold their lands and houses, others their stocks and
the furniture of their houses, and parted the money to their brethren,
as every man had need. This was to destroy, not property (as Mr. Baxter
says), but selfishness. Herein, probably, they had an eye to the
command which Christ gave to the rich man, as a test of his sincerity,
Sell that thou hast, and give to the poor. Not that this was intended
for an example to be a constant binding rule, as if all Christians in
all places and ages were bound to sell their estates, and give away the
money in charity. For St. Paul's epistles, after this, often speak of
the distinction of rich and poor, and Christ hath said that the poor we
always have with us, and shall have, and the rich must be always doing
them good out of the rents, issues, and profits, of their estates,
which they disable themselves to do, if they sell them, and give all
away at once. But here the case was extraordinary (1.) They were under
no obligation of a divine command to do this, as appears by what Peter
said to Ananias (ch. v. 4): Was it not in thine own power? But it was a
very commendable instance of their raisedness above the world, their
contempt of it, their assurance of another world, their love to their
brethren, their compassion to the poor, and their great zeal for the
encouraging of Christianity, and the nursing of it in its infancy. The
apostles left all to follow Christ, and were to give themselves wholly
to the word and prayer, and something must be done for their
maintenance; so that this extraordinary liberality was like that of
Israel in the wilderness towards the building of the tabernacle, which
needed to be restrained, Exod. xxxvi. 5, 6. Our rule is, to give
according as God has blessed us; yet, in such an extraordinary case as
this, those are to be praised who give beyond their power, 2 Cor. viii.
3. (2.) They were Jews that did this, and those who believed Christ
must believe that the Jewish nation would shortly be destroyed, and an
end put to the possession of estates and goods in it, and, in the
belief of this, they sold them for the present service of Christ and
his church.
III. God owned them, and gave them signal tokens of his presence with
them (v. 43): Many wonders and signs were done by the apostles of
divers sorts, which confirmed their doctrine, and incontestably proved
that it was from God. Those that could work miracles could have
maintained themselves and the poor that were among them miraculously,
as Christ fed thousands with a little food; but it was as much for the
glory of God that it should be done by a miracle of grace (inclining
people to sell their estates, to do it) as if it had been done by a
miracle in nature.
But the Lord's giving them power to work miracles was not all he did
for them; he added to the church daily. The word in their mouths did
wonders, and God blessed their endeavours for the increase of the
number of believers. Note, It is God's work to add souls to the church;
and it is a great comfort both to ministers and Christians to see it.
IV. The people were influenced by it; those that were without, the
standers by, that were spectators. 1. They feared them, and had a
veneration for them (v. 43): Fear came upon every soul, that is, upon
very many who saw the wonders and signs done by the apostles, and were
afraid lest their not being respected as they should be would bring
desolation upon their nation. The common people stood in awe of them,
as Herod feared John. Though they had nothing of external pomp to
command external respect, as the scribes' long robes gained them the
greetings in the market-places, yet they had abundance of spiritual
gifts that were truly honourable, which possessed men with an inward
reverence for them. Fear came upon every soul; the souls of people were
strangely influenced by their awful preaching and living. 2. They
favoured them. Though we have reason to think there were those that
despised them and hated them (we are sure the Pharisees and chief
priests did), yet far the greater part of the common people had a
kindness for them--they had favour with all the people. Christ was so
violently run upon and run down by a packed mob, which cried, Crucify
him, crucify him, that one would think his doctrine and followers were
never likely to have an interest in the common people any more. And yet
here we find them in favour with them all, by which it appears that
their prosecuting Christ was a sort of force put upon them by the
artifices of the priests; now they returned to their wits, to their
right mind. Note, Undissembled piety and charity will command respect;
and cheerfulness in serving God will recommend religion to those that
are without. Some read it, They had charity to all the people--charin
echontes pros holon ton laon; they did not confine their charity to
those of their own community, but it was catholic and extensive; and
this recommended them very much. 3. They fell over to them. Some or
other were daily coming in, though not so many as the first day; and
they were such as should be saved. Note, Those that God has designed
for eternal salvation shall one time or other be effectually brought to
Christ: and those that are brought to Christ are added to the church in
a holy covenant by baptism, and in holy communion by other ordinances.
__________________________________________________________________
A C T S.
CHAP. III.
In this chapter we have a miracle and a sermon: the miracle wrought to
make way for the sermon, to confirm the doctrine that was to be
preached, and to make way for it into the minds of the people; and then
the sermon to explain the miracle, and to sow the ground which by it
was broken up. I. The miracle was the healing of a man that was lame
from his birth, with a word speaking (ver. 1-8), and the impression
which this made upon the people, ver. 9-11. II. The scope of the sermon
which was preached here upon was to bring people to Christ, to repent
of their sin in crucifying him (ver. 12-19), to believe in him now that
he was glorified, and to comply with the Father's design in glorifying
him, ver. 20-26. The former part of the discourse opens the wound, the
latter applies the remedy.
The Healing of a Cripple.
1 Now Peter and John went up together into the temple at the hour of
prayer, being the ninth hour. 2 And a certain man lame from his
mother's womb was carried, whom they laid daily at the gate of the
temple which is called Beautiful, to ask alms of them that entered into
the temple; 3 Who seeing Peter and John about to go into the temple
asked an alms. 4 And Peter, fastening his eyes upon him with John,
said, Look on us. 5 And he gave heed unto them, expecting to receive
something of them. 6 Then Peter said, Silver and gold have I none;
but such as I have give I thee: In the name of Jesus Christ of Nazareth
rise up and walk. 7 And he took him by the right hand, and lifted him
up: and immediately his feet and ankle bones received strength. 8 And
he leaping up stood, and walked, and entered with them into the temple,
walking, and leaping, and praising God. 9 And all the people saw him
walking and praising God: 10 And they knew that it was he which sat
for alms at the Beautiful gate of the temple: and they were filled with
wonder and amazement at that which had happened unto him. 11 And as
the lame man which was healed held Peter and John, all the people ran
together unto them in the porch that is called Solomon's, greatly
wondering.
We were told in general (ch. ii. 43) that many signs and wonders were
done by the apostles, which are not written in this book; but here we
have one given us for an instance. As they wrought miracles, not upon
every body as every body had occasion for them, but as the Holy Spirit
gave direction, so as to answer the end of their commission; so all the
miracles they did work are not written in this book, but such only are
recorded as the Holy Ghost thought fit, to answer the end of this
sacred history.
I. The persons by whose ministry this miracle was wrought were Peter
and John, two principal men among the apostles; they were so in
Christ's time, one speaker of the house for the most part, the other
favourite of the Master; and they continue so. When, upon the
conversion of thousands, the church was divided into several societies,
perhaps Peter and John presided in that which Luke associated with, and
therefore he is more particular in recording what they said and did, as
afterwards what Paul said and did when he attended him, both the one
and the other being designed for specimens of what the other apostles
did.
Peter and John had each of them a brother among the twelve, with whom
they were coupled when they were sent out; yet now they seem to be knit
together more closely than either of them to his brother, for the bond
of friendship is sometimes stronger than that of relation: there is a
friend that sticks closer than a brother. Peter and John seem to have
had a peculiar intimacy after Christ's resurrection more than before,
John xx. 2. The reason of which (if I may have liberty to conjecture)
might be this, that John, a disciple made up of love, was more
compassionate to Peter upon his fall and repentance, and more tender of
him in his bitter weeping for his sin, than any other of the apostles
were, and more solicitous to restore him in the spirit of meekness,
which made him very dear to Peter ever after; and it was good evidence
of Peter's acceptance with God, upon his repentance, that Christ's
favourite was made his bosom friend. David prayed, after his fall, Let
those that fear thee turn unto me, Ps. cxix. 79.
II. The time and place are here set down. 1. It was in the temple,
whither Peter and John went up together, because it was the place of
concourse; there were the shoals of fish among which the net of the
gospel was to be cast, especially during the days of pentecost, within
the compass of which we may suppose this to have happened. Note, It is
good to go up to the temple, to attend on public ordinances; and it is
comfortable to go up together to the temple: I was glad when they said
unto me, Let us go. The best society is society in worshipping God. 2.
It was at the hour of prayer, one of the hours of public worship
commonly appointed and observed among the Jews. Time and place are two
necessary circumstances of every action, which must be determined by
consent, as is most convenient for edification. With reference to
public worship, there must be a house of prayer and an hour of prayer:
the ninth hour, that is, three o'clock in the afternoon, was one of the
hours of prayer among the Jews; nine in the morning and twelve at noon
were the other two. See Ps. lv. 17; Dan. vi. 10. It is of use for
private Christians so far to have their hours of prayer as may serve,
though not to bind, yet to remind conscience: every thing is beautiful
in its season.
III. The patient on whom this miraculous cure was wrought is here
described, v. 2. He was a poor lame beggar at the temple gate. 1. He
was a cripple, not by accident, but born so; he was lame from his
mother's womb, as it should seem, by a paralytic distemper, which
weakened his limbs; for it is said in the description of his cure (v.
7), His feet and ankle bones received strength. Some such piteous cases
now and then there are, which we ought to be affected with and look
upon with compassion, and which are designed to show us what we all are
by nature spiritually: without strength, lame from our birth, unable to
work or walk in God's service. 2. He was a beggar. Being unable to work
for his living, he must live upon alms; such are God's poor. He was
laid daily by his friends at one of the gates of the temple, a
miserable spectacle, unable to do any thing for himself but to ask alms
of those that entered into the temple or came out. There was a
concourse,--a concourse of devout good people, from whom charity might
be expected, and a concourse of such people when it might be hoped they
were in the best frame; and there he was laid. Those that need, and
cannot work, must not be ashamed to beg. He would not have been laid
there, and laid there daily, if he had not been used to meet with
supplies, daily supplies there. Note, Our prayers and our alms should
go together; Cornelius's did, ch. x. 4. Objects of charity should be in
a particular manner welcome to us when we go up to the temple to pray;
it is a pity that common beggars at church doors should any of them be
of such a character as to discourage charity; but they ought not always
to be overlooked: some there are surely that merit regard, and better
feed ten drones, yea, and some wasps, than let one bee starve. The gate
of the temple at which he was laid is here named: it was called
Beautiful, for the extraordinary splendour and magnificence of it. Dr.
Lightfoot observes that this was the gate that led out of the court of
the Gentiles into that of the Jews, and he supposes that the cripple
would beg only of the Jews, as disdaining to ask any thing of the
Gentiles. But Dr. Whitby takes it to be at the first entrance into the
temple, and beautified sumptuously, as became the frontispiece of that
place where the divine Majesty vouchsafed to dwell; and it was no
diminution to the beauty of this gate that a poor man lay there
begging. 3. He begged of Peter and John (v. 3), begged an alms; this
was the utmost he expected from them, who had the reputation of being
charitable men, and who, though they had not much, yet did good with
what they had. It was not many weeks ago that the blind and the lame
came to Christ in the temple, and were healed there, Matt. xxi. 14. And
why might not he have asked more than an alms, if he knew that Peter
and John were Christ's messengers, and preached and wrought miracles in
his name? But he had that done for him which he looked not for; he
asked an alms, and had a cure.
IV. We have here the method of the cure.
1. His expectations were raised. Peter, instead of turning his eyes
form him, as many do from objects of charity, turned his eyes to him,
nay, he fastened his eyes upon him, that his eye might affect his heart
with compassion towards him, v. 4. John did so too, for they were both
guided by one and the same Spirit, and concurred in this miracle; they
said, Look on us. Our eye must be ever towards the Lord (the eye of our
mind), and, in token of this, the eye of the body may properly be fixed
on those whom he employs as the ministers of his grace. This man needed
not to be bidden twice to look on the apostles; for he justly thought
this gave him cause to expect that he should receive something form
them, and therefore he gave heed to them, v. 5. Note, We must come to
God both to attend on his word and to apply ourselves to him in prayer,
with hearts fixed and expectations raised. We must look up to heaven
and expect to receive benefit by that which God speaks thence, and an
answer of peace to the prayers sent up thither. I will direct my prayer
unto thee, and will look up.
2. His expectation of an alms was disappointed. Peter said, "Silver and
gold have I none, and therefore none to give thee;" yet he intimated
that if he had had any he would have given him an alms, not brass, but
silver or gold. Note, (1.) It is not often that Christ's friends and
favourites have abundance of the wealth of this world. The apostles
were very poor, had but just enough for themselves, and no overplus.
Peter and John had abundance of money laid at their feet, but this was
appropriated to the maintenance of the poor of the church, and they
would not convert any of it to their own use, nor dispose of it
otherwise than according tot he intention of the donors. Public trusts
ought to be strictly and faithfully observed. (2.) Many who are well
inclined to works of charity are yet not in a capacity of doing any
thing considerable, while others, who have wherewithal to do much, have
not a heart to do any thing.
3. His expectations, notwithstanding, were quite outdone. Peter had not
money to give him; but, (1.) He had that which was better, such an
interest in heaven, such a power from heaven, as to be able to cure his
disease. Note, Those who are poor in the world may yet be rich, very
rich, in spiritual gifts, graces, and comforts; certainly there is that
which we are capable of possessing which is infinitely better than
silver and gold; the merchandise and gain of it are better, Job xxviii.
12, &c.; Prov. iii. 14, &c. (2.) He gave him that which was better--the
cure of his disease, which he would gladly have given a great deal of
silver and gold for, if he had had it, and the cure could have been so
obtained. This would enable him to work for his living, so that he
would not need to beg any more; nay, he would have to give to those
that needed, and it is more blessed to give than to receive. A
miraculous cure would be a greater instance of God's favour, and would
put a greater honour upon him, than thousands of gold and silver could.
Observe, When Peter had no silver and gold to give, yet (says he) such
as I have I give thee. Note, Those may be, and ought to be, otherwise
charitable and helpful to the poor, who have not wherewithal to give in
charity; those who have not silver and gold have their limbs and
senses, and with these may be serviceable to the blind, and lame, and
sick, and if they be not, as there is occasion, neither would they give
to them if they had silver and gold. As every one hath received the
gift, so let him minister it. Let us now see how the cure was wrought.
[1.] Christ sent his word, and healed him (Ps. cvii. 20); for healing
grace is given by the word of Christ; this is the vehicle of the
healing virtue derived from Christ. Christ spoke cures by himself; the
apostles spoke them in his name. Peter bids a lame man rise up and
walk, which would have been a banter upon him if he had not premised in
the name of Jesus Christ of Nazareth: "I say it by warrant from him,
and it shall be done by power from him, and all the glory and praise of
it shall be ascribed to him." He calls Christ Jesus of Nazareth, which
was a name of reproach, to intimate that the indignities done him on
earth served but as a foil to his glories now that he was in heaven.
"Give him what name you will, call him if you will in scorn Jesus of
Nazareth, in that name you shall see wonders done; for, because he
humbled himself, thus highly was he exalted." He bids the cripple rise
up and walk, which does not prove that he had power in himself to do
it, but that if he attempt to rise and walk, and, in a sense of his own
impotency, depend upon a divine power to enable him to do it, he shall
be enabled; and by rising and walking he must evidence what that power
has wrought upon him; and then let him take the comfort, and let God
have the praise. Thus it is in the healing of our souls, which are
spiritually impotent. [2.] Peter lent his hand, and helped him (v. 7):
He took him by the right hand, in the same name in which he had spoken
to him to arise and walk, and lifted him up. Not that this could
contribute any thing to his cure; but it was a sign, plainly intimating
the help he should receive from God, if he exerted himself as he was
bidden. When God by his word commands us to rise, and walk in the way
of his commandments, if we mix faith with that word, and lay our souls
under the power of it, he will give his Spirit to take us by the hand,
and lift us up. If we set ourselves to do what we can, God has promised
his grace to enable us to do what we cannot; and by that promise we
partake of a new nature, and that grace shall not be in vain; it was
not here: His feet and ankle-bones received strength, which they had
not done if he had not attempted to rise, and been helped up; he does
his part, and Peter does his, and yet it is Christ that does all: it is
he that puts strength into him. As the bread was multiplied in the
breaking, and the water turned into wine in the pouring out, so
strength was given to the cripple's feet in his stirring them and using
them.
V. Here is the impression which this cure made upon the patient
himself, which we may best conceive of if we put our soul into his
soul's stead. 1. He leaped up, in obedience to the command, Arise. He
found in himself such a degree of strength in his feet and ankle-bones
that he did not steal up gently, with fear and trembling, as weak
people do when they begin to recover strength; but he started up, as
one refreshed with sleep, boldly, and with great agility, and as one
that questioned not his own strength. The incomes of strength were
sudden, and he was no less sudden in showing them. He leaped, as one
glad to quit the bed or pad of straw on which he had lain so long lame.
2. He stood, and walked. He stood without either leaning or trembling,
stood straight up, and walked without a staff. He trod strongly, and
moved steadily; and this was to manifest the cure, and that it was a
thorough cure. Note, Those who have had experience of the working of
divine grace upon them should evidence what they have experienced. Has
God put strength into us? Let us stand before him in the exercises of
devotion; let us walk before him in all the instances of a religious
conversation. Let us stand up resolutely for him, and walk cheerfully
with him, and both in strength derived and received form him. 3. He
held Peter and John, v. 11. We need not ask why he held them. I believe
he scarcely knew himself: but it was in a transport of joy that he
embraced them as the best benefactors he had ever met with, and hung
upon them to a degree of rudeness; he would not let them go forward,
but would have them stay with him, while he published to all about him
what God had done for him by them. Thus he testified his affection to
them; he held them, and would not let them go. Some suggest that he
clung to them for fear lest, if they should leave him, his lameness
should return. Those whom God hath healed love those whom he made
instruments of their healing, and see the need of their further help.
4. He entered with them into the temple. His strong affection to them
held them; but it could not hold them so fast as to keep them out of
the temple, whither they were going to preach Christ. We should never
suffer ourselves to be diverted by the utmost affectionate kindnesses
of our friends from going in the way of our duty. But, if they will not
stay with him, he is resolved to go with them, and the rather because
they are going into the temple, whence he had been so long kept by his
weakness and his begging: like the impotent man whom Christ cured, he
was presently found in the temple, John v. 14. He went into the temple,
not only to offer up his praises and thanksgivings to God, but to hear
more from the apostles of that Jesus in whose name he had been healed.
Those that have experienced the power of Christ should earnestly desire
to grow in their acquaintance with Christ. 5. He was there walking, and
leaping, and praising God. Note, The strength God has given us, both in
mind and body, should be made us of to his praise, and we should study
how to honour him with it. Those that are healed in his name must walk
up and down in his name and in his strength, Zech. x. 12. This man, as
soon as he could leap, leaped for joy in God, and praised him. Here was
that scripture fulfilled (Isa. xxxv. 6): Then shall the lame man leap
as a hart. Now that this man was newly cured he was in this excess of
joy and thankfulness. All true converts walk and praise God; but
perhaps young converts leap more in his praises.
VI. How the people that were eye-witnesses of this miracle were
influenced by it we are next told. 1. They were entirely satisfied in
the truth of the miracle, and had nothing to object against it. They
knew it was he that sat begging at the beautiful gate of the temple, v.
10. He had sat there so long that they all knew him; and for this
reason he was chosen to be the vessel of this mercy. Now they were not
so perverse as to make any doubt whether he was the same man, as the
Pharisees had questioned concerning the blind man that Christ cured,
John ix. 9, 18. They now saw him walking, and praising God (v. 9), and
perhaps took notice of a change in his mind; for he was now as loud in
praising God as he had before been in begging relief. The best evidence
that it was a complete cure was that he now praised God for it. Mercies
are then perfected, when they are sanctified. 2. They were astonished
at it: They were filled with wonder and amazement (v. 10); greatly
wondering, v. 11. They were in an ecstasy. There seems to have been
this effect of the pouring out of the Spirit, that the people, at least
those in Jerusalem, were much more affected with the miracles the
apostles wrought than they had been with those of the same kind that
had been wrought by Christ himself; and this was in order to the
miracles answering their end. 3. They gathered about Peter and John:
All the people ran together unto them in Solomon's porch: some only to
gratify their curiosity with the sight of men that had such power;
others with a desire to hear them preach, concluding that their
doctrine must needs be of divine origin, which thus had a divine
ratification. They flocked to them in Solomon's porch, a part of the
court of the Gentiles, where Solomon had built the outer porch of the
temple; or, some cloisters or piazzas which Herod had erected upon the
same foundation upon which Solomon had built the stately porch that
bore his name, Herod being ambitious herein to be a second Solomon.
Here the people met, to see this great sight.
Peter's Address after Healing the Cripple.
12 And when Peter saw it, he answered unto the people, Ye men of
Israel, why marvel ye at this? or why look ye so earnestly on us, as
though by our own power or holiness we had made this man to walk? 13
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers,
hath glorified his Son Jesus; whom ye delivered up, and denied him in
the presence of Pilate, when he was determined to let him go. 14 But
ye denied the Holy One and the Just, and desired a murderer to be
granted unto you; 15 And killed the Prince of life, whom God hath
raised from the dead; whereof we are witnesses. 16 And his name
through faith in his name hath made this man strong, whom ye see and
know: yea, the faith which is by him hath given him this perfect
soundness in the presence of you all. 17 And now, brethren, I wot
that through ignorance ye did it, as did also your rulers. 18 But
those things, which God before had showed by the mouth of all his
prophets, that Christ should suffer, he hath so fulfilled. 19 Repent
ye therefore, and be converted, that your sins may be blotted out, when
the times of refreshing shall come from the presence of the Lord; 20
And he shall send Jesus Christ, which before was preached unto you:
21 Whom the heaven must receive until the times of restitution of all
things, which God hath spoken by the mouth of all his holy prophets
since the world began. 22 For Moses truly said unto the fathers, A
prophet shall the Lord your God raise up unto you of your brethren,
like unto me; him shall ye hear in all things whatsoever he shall say
unto you. 23 And it shall come to pass, that every soul, which will
not hear that prophet, shall be destroyed from among the people. 24
Yea, and all the prophets from Samuel and those that follow after, as
many as have spoken, have likewise foretold of these days. 25 Ye are
the children of the prophets, and of the covenant which God made with
our fathers, saying unto Abraham, And in thy seed shall all the
kindreds of the earth be blessed. 26 Unto you first God, having
raised up his Son Jesus, sent him to bless you, in turning away every
one of you from his iniquities.
We have here the sermon which Peter preached after he had cured the
lame man. When Peter saw it. 1. When he saw the people got together in
a crowd, he took that opportunity to preach Christ to them, especially
the temple being the place of their concourse, and Solomon's porch
there: let them come and hear a more excellent wisdom than Solomon's,
for, behold, a greater than Solomon is here preached. 2. When he saw
the people affected with the miracle, and filed with admiration, then
he sowed the gospel seed in the ground which was thus broken up, and
prepared to receive it. 3. When he saw the people ready to adore him
and John, he stepped in immediately, and diverted their respect from
them, that it might be directed to Christ only; to this he answered
presently, as Paul and Barnabas at Lystra. See ch. xiv. 14, 15. In the
sermon,
I. He humbly disclaims the honour of the miracle as not due to them,
who were only the ministers of Christ, or instruments in his hand for
the doing of it. The doctrines they preached were not of their own
invention, nor were the seals of it their own, but his whose the
doctrines were. He addresses himself to them as men of Israel, men to
whom pertained, not only the law and the promises, but the gospel and
the performances, and who were nearly interested in the present
dispensation. Two things he asks them:--1. Why they were so surprised
at the miracle itself: Why marvel you at this? It was indeed
marvellous, and they justly wondered at it, but it was not more than
what Christ had done many a time, and they had not duly regarded it,
nor been affected with it. It was but a little before that Christ had
raised Lazarus from the dead; and why should this then seem so strange?
Note, Stupid people think that strange now which might have been
familiar to them if it had not been their own fault. Christ had lately
risen from the dead himself; why did they not marvel at this? why were
they not convinced by this? 2. Why they gave so much of the praise of
it to them, who were only the instruments of it: Why look you so
earnestly on us? (1.) It was certain that they had made this man to
walk, by which it appeared that the apostles not only were sent of God,
but were sent to be blessings to the world, benefactors to mankind, and
were sent to heal sick and distempered souls, that were spiritually
lame and impotent, to set broken bones, and make them rejoice. (2.) Yet
they did not do it by any power or holiness of their own. It was not
done by any might of their own, any skill they had in physic or
surgery, nor any virtue in their word: the power they did it by was
wholly derived from Christ. Nor was it done by any merit of their own;
the power which Christ gave them to do it they had not deserved: it was
not by their own holiness; for, as they were weak things, so they were
foolish things, that Christ chose to employ; Peter was a sinful man.
What holiness had Judas? Yet he wrought miracles in Christ's name. What
holiness any of them had it was wrought in them, and they could not
pretend to merit by it. (3.) It was the people's fault that they
attributed it to their power and holiness, and accordingly looked at
them. Note, The instruments of God's favour to us, though they must be
respected, must not be idolized; we must take heed of reckoning that to
be done by the instrument which God is the author of. (4.) It was the
praise of Peter and John that they would not take the honour of this
miracle to themselves, but carefully transmitted it to Christ. Useful
men must see to it that they be very humble. Not unto us, O Lord, not
unto us, but to thy name give glory. Every crown must be cast at the
feet of Christ; not I, but the grace of God with me.
II. He preaches Christ to them; this was his business, that he might
lead them into obedience to Christ.
1. He preaches Christ, as the true Messiah promised to the fathers (v.
13); for, (1.) He is Jesus the Son of God; though they had lately
condemned Christ as a blasphemer for saying that he was the Son of God,
yet Peter avows it: he is his Son Jesus; to him dear as a Son; to us,
Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be
king, priest, and prophet, of his church; he glorified him in his life
and in his death, as well as in his resurrection and ascension. (3.) He
hath glorified him as the God of our fathers, whom he names with
respect (for they were great names with the men of Israel, and justly),
the God of Abraham, of Isaac, and of Jacob. God sent him into the
world, pursuant to the promises made to those patriarchs, that in their
seed the families of the earth should be blessed, and the covenant made
with them, that God would be a God to them, and their seed. The
apostles call the patriarchs their fathers, and God the God of those
patriarchs from whom the Jews were descended, to intimate to them that
they had no evil design upon the Jewish nation (that they should look
upon them with a jealous eye), but had a value and concern for it, and
were hereby well-wishers to it; and the gospel they preached was the
revelation of the mind and will of the God of Abraham. See ch. xxvi. 7,
22; Luke i. 72, 73.
2. He charges them flatly and plainly with the murder of this Jesus, as
he had done before. (1.) "You delivered him up to your chief priests
and elders, the representative body of the nation; and you of the
common people were influenced by them to clamour against him, as if he
had been a public grievance." (2.) "You denied him, and you disowned
him, would not have him then to be your king, could not look upon him
as the Messiah, because he came not in external pomp and power; you
denied him in the presence of Pilate, renounced all the expectations of
your church, in the presence of the Roman governor, who justly laughed
at you for it; you denied him against the face of Pilate" (so Dr.
Hammond), "in defiance of his reasonings with you" (Pilate had
determined to let him go, but the people opposed it, and overruled
him). "You were worse than Pilate, for he would have released him, if
you had let him follow his own judgment. You denied the Holy One and
the Just, who had approved himself so, and all the malice of his
persecutors could not disprove it." The holiness and justice of the
Lord Jesus, which are something more than his innocency, were a great
aggravation of the sin of those that put him to death. (3.) "You
desired a murderer to be released, and Christ crucified; as if Barabbas
had deserved better at your hands than the Lord Jesus, than which a
greater affront could not be put upon him." (4.) You killed the prince
of life. Observe the antithesis: "You preserved a murderer, a destroyer
of life; and destroyed the Saviour, the author of life. You killed him
who was sent to be to you the prince of life, and so not only forsook,
but rebelled against your own mercies. You did an ungrateful thing, in
taking away his life who would have been your life. You did a foolish
thing to think you could conquer the prince of life, who has life in
himself, and would soon resume the life he resigned."
3. He attests his resurrection as before, ch. xi. 32. "You thought the
prince of life might be deprived of his life, as any other prince might
be deprived of his dignity and dominion, but you found yourselves
mistaken, for God raised him from the dead; so that in putting him to
death you fought against God, and were baffled. God raised him from the
dead, and thereby ratified his demands, and confirmed his doctrine, and
rolled away all the reproach of his sufferings, and for the truth of
his resurrection we are all witnesses."
4. He ascribes the cure of this impotent man to the power of Christ,
(v. 16): His name, through faith in his name, in that discovery which
he hath made of himself, has made this man strong. He repeats it again,
The faith which is by him hath given him this soundness. Here, (1.) He
appeals to themselves concerning the truth of the miracle; the man on
whom it was wrought is one whom you see, and know, and have known; he
was not acquainted with Peter and John before, so that there was no
room to suspect a compact between them: "You know him to have been a
cripple from a child. The miracle was wrought publicly, in the presence
of you all; not in a corner, but in the gate of the temple; you saw in
what manner it was done, so that there could be no juggle in it; you
had liberty to examine it immediately, and may yet. The cure is
complete; it is a perfect soundness; you see the man walks and leaps,
as one that has no remainder either of weakness or pain." (2.) He
acquaints them with the power by which it was wrought. [1.] It is done
by the name of Christ, not merely by naming it as a spell or charm, but
it is done by us as professors and teachers of his name, by virtue of a
commission and instructions we have received from him, and a power
which he has invested us with, that name which Christ has above every
name; his authority, his command has done it; as writs run in the
king's name, though it is an inferior officer that executes them. [2.]
The power of Christ is fetched in through faith in his name, a
confidence in him, a dependence on him, a believing application to him,
and expectation from him, even that faith which is, di autou--by him,
which is of his working; it is not of ourselves, it is the gift of
Christ; and it is for his sake, that he may have the glory of it; for
he is both the author and finisher of our faith. Dr. Lightfoot suggests
that faith is twice named in this verse, because of the apostles' faith
in doing this miracle and the cripple's faith in receiving it; but I
suppose it relates chiefly, if not only, to the former. Those that
wrought this miracle by faith derived power from Christ to work it, and
therefore returned all the glory to him. By this true and just account
of the miracle, Peter both confirmed the great gospel truth they were
to preach to the world--that Jesus Christ is the fountain of all power
and grace, and the great healer and Saviour--and recommended the great
gospel duty of faith in him as the only way of receiving benefit by
him. It explains likewise the great gospel mystery of our salvation by
Christ; it is his name that justifies us, that glorious name of his,
The Lord our righteousness; but we, in particular, are justified by
that name, through faith in it, applying it to ourselves. Thus does
Peter preach unto them Jesus, and him crucified, as a faithful friend
of the bridegroom, to whose service and honour he devoted all his
interest.
III. He encourages them to hope that, though they had been guilty of
putting Christ to death, yet they might find mercy; he does all he can
to convince them, yet is careful not to drive them to despair. The
guilt was very great, but, 1. He mollifies their crime by a candid
imputation of it to their ignorance. Perhaps he perceived by the
countenance of his hearers that they were struck with great horror when
he told them that they had killed the prince of life, and were ready
either to sink down or to fly off, and therefore he saw it needful to
mitigate the rigour of the charge by calling them brethren; and well
might he call them so, for he had been himself a brother with them in
this iniquity: he had denied the holy One and the Just, and sworn that
he did not know him; he did it by surprise; "and, for your parts, I
know that through ignorance you did it, as did also your rulers," v.
17. This was the language of Peter's charity, and teaches us to make
the best of those whom we desire to make better. Peter had searched the
wound to the bottom, and now he begins to think of healing it up, in
order to which it is necessary to beget in them a good opinion of their
physician; and could any thing be more winning than this? That which
bears him out in it is that he has the example of his Master's praying
for his crucifiers, and pleading in their behalf that they knew not
what they did. And it is said of the rulers that if they had known they
would not have crucified the Lord of glory. See 1 Cor. ii. 8. Perhaps
some of the rulers, and of the people, did therein rebel against the
light and the convictions of their own consciences, and did it through
malice; but the generality went down the stream, and did it through
ignorance; as Paul persecuted the church, ignorantly, and in unbelief,
1 Tim. i. 13. 2. He mollifies the effects of their crime--the death of
the prince of life; this sounds very dreadful, but it was according to
the scriptures (v. 18), the predictions of which, though they did not
necessitate their sin, yet did necessitate his sufferings; so he
himself saith: Thus it is written, and thus it behoved Christ to
suffer. You did it through ignorance may be taken in this sense: "You
fulfilled the scripture, and did not know it; God, by your hands, hath
fulfilled what he showed by the mouth of all his prophets, that Christ
should suffer; this was his design in delivering him up to you, but you
had views of your own, and were altogether ignorant of this design; you
meant not so, neither did your heart think so. God was fulfilling the
scripture when you were gratifying your own passions." Observe, It was
not only determined in the secret counsel of God, but declared to the
world many ages before, by the mouth and pen of the prophets, that
Christ should suffer, in order to the accomplishment of his
undertaking; and it was God himself that showed it by them, who will
see that his words be made good; what he showed he fulfilled, he so
fulfilled as he had shown, punctually and exactly, without any
variation. Now, though this is no extenuation at all of their sin in
hating and persecuting Christ to the death (this still appears
exceedingly sinful), yet it was an encouragement to them to repent, and
hope for mercy upon their repentance; not only because in general God's
gracious designs were carried on by it (ant thus it agrees with the
encouragement Joseph gave to his brethren, when they thought their
offence against him almost unpardonable: Fear not, saith he, you
thought evil against me, but God meant it unto good, Gen. l. 15, 20),
but because in particular the death and sufferings of Christ were for
the remission of sins, and the ground of that display of mercy for
which he now encouraged them to hope.
IV. He exhorts them all to turn Christians, and assures them it would
be unspeakably for their advantage to do so; it would be the making of
them for ever. This is the application of his sermon.
1. He tells them what they must believe. (1.) They must believe that
Jesus Christ is the promised see, that seed in which God had told
Abraham all the kindreds of the earth should be blessed, v. 25. This
refers to that promise made to Abraham (Gen. xii. 3), which promise was
long ere it was fulfilled, but now at length had its accomplishment in
this Jesus, who was of the seed of Abraham, according to the flesh, and
in him all the families of the earth are blessed, and not the families
of Israel only; all have some benefits by him, and some have all
benefits. (2.) They must believe that Jesus Christ is a prophet, that
prophet like unto Moses whom God had promised to raise up to them from
among their brethren, v. 22. This refers to that promise, Deut. xviii.
18. Christ is a prophet, for by him God speaks unto us; in him all
divine revelation centres, and by him it is handed to us; he is a
prophet like unto Moses, a favourite of Heaven; more intimately
acquainted with the divine counsel, and more familiarly conversed with,
than any other prophet. He was a deliverer of his people out of
bondage, and their guide through the wilderness, like Moses; a prince
and a lawgiver, like Moses; the builder of the true tabernacle, as
Moses was of the typical one. Moses was faithful as a servant, Christ
as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet
God owned him, and ratified his commission. Moses was a pattern of
meekness and patience, so is Christ. Moses died by the word of the
Lord, so did Christ. There was no prophet like unto Moses (Num. xii. 6,
7; Deut. xxxiv. 10), but a greater than Moses is here where Christ is.
He is a prophet of God's raising up, for he took not this honour of
himself, but was called of God to it. He was raised up unto Israel in
the first place. He executed this office in his own person among them
only. They had the first offer of divine grace made to them; and
therefore he was raised up from among them--of them, as concerning the
flesh, Christ came, which, as it was a great honour done to them, so it
was both an obligation upon them and an encouragement to them to
embrace him. If he come to his own, one would think, they should
receive him. The Old-Testament church was blessed with many prophets,
with schools of prophets, for many ages with a constant succession of
prophets (which is here taken notice of, from Samuel, and those that
follow after, v. 24, for from Samuel the prophetic era commenced); but,
these servants being abused, last of all God sent them his Son, who had
been in his bosom. (3.) They must believe that times of refreshing will
come from the presence of the Lord (v. 19), and that they will be the
times of the restitution of all things, v. 21. There is a future state,
another life after this; those times will come from the presence of the
Lord, from his glorious appearance at that day, his coming at the end
of time. The absence of the Lord occasions many of the securities of
sinners and the distrusts of saints; but his presence is hastening on,
which will for ever silence both. Behold, the Judge standeth before the
door. The presence of the Lord will introduce, [1.] The restitution of
all things (v. 21); the new heavens, and the new earth, which will be
the product of the dissolution of all things (Rev. xxi. 1), the
renovation of the whole creation, which is that which it grieves after,
as its present burden under the sin of man is that which it groans
under. Some understand this of a state on this side the end of time;
but it is rather to be understood of that end of all things which God
hath spoken of by the mouth of all his holy prophets since the world
began; for this is that which Enoch, the seventh from Adam, prophesied
of (Jude 14), and the temporal judgments which the other prophets
foretold were typical of that which the apostle calls the eternal
judgment. This is more clearly and plainly revealed in the New
Testament than it had been before, and all that receive the gospel have
an expectation of it. [2.] With this will come the times of refreshing
(v. 19), of consolation to the Lord's people, like a cool shade to
those that have borne the burden and heat of the day. All Christians
look for a rest that remains for the people of God, after the travails
and toils of their present state, and, with the prospect of this, they
are borne up under their present sufferings and carried on in their
present services. The refreshing that then comes from the presence of
the Lord will continue eternally in the presence of the Lord.
2. He tells them what they must do. (1.) They must repent, must bethink
themselves of what they have done amiss, must return to their right
mind, admit a second thought, and submit to the convictions of it; they
must begin anew. Peter, who had himself denied Christ, repented, and he
would have them to do so too. (2.) They must be converted, must face
about, and direct both their faces and steps the contrary way to what
they had been; they must return to the Lord their God, from whom they
had revolted. It is not enough to repent of sin, but we must be
converted from it, and not return to it again. They must not only
exchange the profession of Judaism for that of Christianity, but the
power and dominion of a carnal, worldly, sensual mind, for that of
holy, heavenly, and divine principles and affections. (3.) They must
hear Christ, the great prophet: "Him shall you hear in all things
whatsoever he shall say unto you. Attend his dictates, receive his
doctrine, submit to his government. Hear him with a divine faith, as
prophets should be heard, that come with a divine commission. Him shall
you hear, and to him shall you subscribe with an implicit faith and
obedience. Hear him in all things; let his laws govern all your
actions, and his counsels determine all your submissions. Whenever he
has a mouth to speak, you must have an ear to hear. Whatever he saith
to you, though ever so displeasing to flesh and blood, bid it welcome."
Speak, Lord, for thy servant hears. A good reason is here given why we
should be observant of, and obedient to, the word of Christ; for it is
at our peril if we turn a deaf ear to his call and a stiff neck to his
yoke (v. 23): Every soul that will not hear that prophet, and be
directed by what he saith, shall be destroyed from among the people.
The destruction of the city and nation, by war and famine, was
threatened for slighting the prophets of the Old Testament; but the
destruction of the soul, a spiritual and eternal destruction, is
threatened for slighting Christ, this great prophet. Those that will
not be advised by the Saviour can expect no other than to fall into the
hands of the destroyer.
3. He tells them what they might expect.
(1.) That they should have the pardon of their sins; this is always
spoken of as the great privilege of all those that embrace the gospel
(v. 19): Repent, and be converted, that your sins may be blotted out.
This implies, [1.] That the remission of sin is the blotting of it out,
as a cloud is blotted out by the beams of the sun (Isa. xliv. 22), as a
debt is crossed and blotted out when it is remitted. It intimates that
when God forgives sin he remembers it no more against the sinner; it is
forgotten, as that which is blotted out; all the bitter things written
against the sinner (Job xiii. 26) are wiped out as it were with a
sponge; it is the cancelling of a bond, the vacating of a judgment.
[2.] That we cannot expect our sins should be pardoned unless we repent
of them, and turn from them to God. Though Christ has died to purchase
the remission of sin, yet, that we may have the benefit of that
purchase in the forgiveness of our sins, we must repent, and be
converted: if no repentance, no remission. [3.] Hopes of the pardon of
sin upon repentance should be a powerful inducement to us to repent.
Repent, that your sins may be blotted out: and that repentance is
evangelical which flows from an apprehension of the mercy of God in
Christ, and the hopes of pardon. This was the first and great argument,
Repent, for the kingdom of heaven is at hand. [4.] The most comfortable
fruit of the forgiveness of our sins will be when the times of
refreshing shall come; if our sins be forgiven us, we have now reason
to be of good cheer; but the comfort will be complete when the pardon
shall be allowed in open court, and our justification published before
angels and men--when whom he has justified, them he glorifies, Rom.
viii. 30. As now we are the sons of God (1 John iii. 2), so now we have
our sins blotted out; but it doth not yet appear what are the blessed
fruits of it, till the times of refreshing shall come. During these
times of toil and conflict (doubts and fears within, troubles and
dangers without) we cannot have that full satisfaction of our pardon,
and in it, that we shall have when the refreshing times come, which
shall wipe away all tears.
(2.) That they should have the comfort of Christ's coming (v. 20, 21):
"He shall send Jesus Christ, the same Jesus, the very same that before
was preached unto you; for you must not expect another dispensation,
another gospel, but the continuance and completion of this; you must
not expect another prophet like unto Jesus, as Moses bade you expect
another like unto him; for, though the heavens must receive him till
the times of the restitution of all things; yet, if you repent and be
converted, you shall find no want of him; some way or other he shall be
seen of you." [1.] We must not expect Christ's personal presence with
us in this world; for the heavens, which received him out of the sight
of the disciples, must retain him till the end of time. To that seat of
the blessed his bodily presence is confined, and will be to the end of
time, the accomplishment of all things (so it may be read); and
therefore those dishonour him, and deceive themselves, who dream of his
corporal presence in the eucharist. It is agreeable to a state of trial
and probation that the glorified Redeemer should be out of sight,
because we must live by that faith in him which is the evidence of
things not seen; because he must be believed on in the world, he must
be received up into glory. Dr. Hammond reads it, Who must receive the
heavens, that is, who must receive the glory and power of the upper
world; he must reign till all be made subject to him, 1 Cor. xv. 25;
Ps. lxxv. 2. [2.] Yet it is promised that he shall be sent to all that
repent and are converted (v. 20): "He shall send Jesus Christ, who was
preached to you by his disciples, both before and since his
resurrection, and is, and will be, all in all to them." First, "You
shall have his spiritual presence. He that is sent into the world shall
be sent to you; you shall have the comfort of his being sent; he shall
be sent among you in his gospel, which shall be his tabernacle, his
chariot of war." Secondly, "He shall send Jesus Christ to destroy
Jerusalem, and the nation of unbelieving Jews, that are enemies to
Christ and Christianity, and to deliver his ministers and people from
them, and give them peace in the profession of the gospel, and that
shall be a time of refreshing, in which you shall share." Then had the
churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge
the world, at the end of time, will be a blessing to you; you shall
then lift up your heads with joy, knowing that your redemption draws
nigh." It seems to refer to this, for till then the heavens must
receive him, v. 21. As God's counsels from eternity, so his predictions
from the beginning of time, had a reference to the transactions of the
last day, when the mystery of God shall be finished, as he had declared
to his servants the prophets, Rev. x. 7. The institution of all things
in the church had an eye to the restitution of all things at the end of
time.
4. He tells them what ground they had to expect these things, if they
were converted to Christ. Though they had denied him, and put him to
death, yet they might hope to find favour through him, upon the account
of their being Israelites. For,
(1.) As Israelites, they had the monopoly of the grace of the Old
Testament; they were, above any other, God's favourite nation, and the
favours God bestowed upon them were such as had a reference to the
Messiah, and his kingdom: You are the children of the prophets, and of
the covenant. A double privilege. [1.] They were the children, that is,
the disciples, of the prophets, as children at school; not sons of the
prophets, in the sense that we read of such in the Old Testament, from
Samuel and downward, who were, or are, trained up to be endued with the
spirit of prophecy; but you are of that people from among whom prophets
were raised up, and to whom prophets were sent. It is spoken of as a
great favour to Israel that God raised up of their sons for prophets,
Amos ii. 11. All the inspired writers, both of the Old and New
Testament, were of the seed of Abraham; and it was their honour and
advantage that unto them were committed the oracles of God, Rom. iii.
2. Their government was constituted by prophecy, that is, by divine
revelation; and by it their affairs were for many ages very much
managed. See Hos. xii. 13. By a prophet the Lord brought Israel out of
Egypt, and by a prophet was he preserved. Those of the latter ages of
the church, when prophecy had ceased, might yet be fitly called the
children of the prophets, because they heard, though they did not know,
the voices of the prophets, which were read in their synagogues every
sabbath day, ch. xiii. 27. Now this should quicken them to embrace
Christ, and they might hope to be accepted of him; for their own
prophets had foretold that this grace should be brought unto them at
the revelation of Jesus Christ (1 Pet. i. 13), and therefore ought not
to be neglected by them, nor should be denied to them. Those that are
blessed with prophets and prophecy (as all are that have the
scriptures) are concerned not to receive the grace of God therein in
vain. We may apply it particularly to ministers' children, who, if they
plead their parentage effectually with themselves, as an inducement to
be faithful and forward in religion, may comfortably plead it with God,
and hope that the children of God's servants shall continue. [2.] They
were the children, that is, the heirs, of the covenant which God made
with our Fathers, as children in the family. God's covenant was made
with Abraham and his seed, and they were that seed with whom the
covenant was made, and on whom the blessings of the covenant were
entailed: "The promise of the Messiah was made to you, and therefore if
you forsake not your own mercies, and do not by an obstinate infidelity
put a bar in your own door, you may hope it shall be made good to you."
That promise here mentioned, as the principal article of the covenant,
In thy seed shall all the kindreds of the earth be blessed, though
referring principally to Christ (Gal. iii. 16), yet may include the
church also, which is his body, all believers, that are the spiritual
seed of Abraham. All the kindreds of the earth were blessed in having a
church for Christ among them; and those that were the seed of Abraham
according to the flesh stood fairest for this privilege. If all the
kindreds of the earth were to be blessed in Christ, much more that
kindred, his kinsmen according to the flesh.
(2.) As Israelites, they had the first offer of the grace of the New
Testament. Because they were the children of the prophets and the
covenant, therefore to them the Redeemer was first sent, which was an
encouragement to them to hope that if they did repent, and were
converted, he should be yet further sent for their comfort (v. 20): He
shall send Jesus Christ, for to you first he hath sent him, v. 26. Unto
you first, you Jews, though not to you only, God, having raised up his
Son Jesus, appointed and authorized him to be a prince and a Saviour,
and, in confirmation of this, raised him from the dead, sent him to
bless you, to make a tender of his blessing to you, especially that
great blessing of turning every one of you from his iniquities; and
therefore it concerns you to receive this blessing, and turn from your
iniquities, and you may be encouraged to hope that you shall. [1.] We
are here told whence Christ had his mission: God raised up his Son
Jesus, and sent him. God raised him up when he constituted him a
prophet, owned his by a voice from heaven, and filled him with his
Spirit without measure, and then sent him; for to this end he raised
him up, that he might be his commissioner to treat of peace. He sent
him to bear witness of the truth, sent him to seek and save lost souls,
sent him against his enemies, to conquer them. Some refer the raising
of him up to the resurrection, which was the first step towards his
exaltation; this was, as it were, the renewing of his commission; and
though, having raised him up, he seemed presently to take him from us,
yet he did really send him afresh to us in his gospel and Spirit. [2.]
To whom he was sent: "Unto you first. You of the seed of Abraham, you
that are the children of the prophets, and of the covenant, to you is
the tender made of gospel grace." The personal ministry of Christ, as
that of the prophets, was confined to the Jews; he was not then sent
but to the lost sheep of the house of Israel, and he forbade the
disciples he then sent forth to go any further. After his resurrection,
he was to be preached indeed to all nations, but they must begin at
Jerusalem, Luke xxiv. 47. And, when they went to other nations, they
first preached to the Jews they found therein. They were the
first-born, and, as such, had the privilege of the first offer. So far
were they from being excluded for their putting Christ to death, that,
when he is risen, he is first sent to them, and they are primarily
intended to have benefit by his death. [3.] On what errand he was sent:
"He is sent to you first, to bless you; this is his primary errand, not
to condemn you, as you deserve, but to justify you, if you will accept
of the justification offered you, in the way wherein it is offered; but
he that sends him first to bless you, if you refuse and reject that
blessing, will send him to curse you with a curse," Mal. iv. 6. Note,
First, Christ's errand into the world was to bless us, to bring a
blessing with him, for the Sun of righteousness rose with healing under
his wings; and, when he left the world, he left a blessing behind him
for he was parted from the disciples as he blessed them, Luke xxiv. 51.
He sent his Spirit to be the great blessing, the blessing of blessings,
Isa. xliv. 3. It is by Christ that God sends blessings to us, and
through him only we can expect to receive them. Secondly, The great
blessing wherewith Christ came to bless us was the turning of us away
from our iniquities, the saving of us from our sins (Matt. i. 21), to
turn us from sin, that we may be qualified to receive all other
blessings. Sin is that to which naturally we cleave; the design of
divine grace is to turn us from it, nay, to turn us against it, that we
may not only forsake it, but hate it. The gospel has a direct tendency
to do this, not only as it requires us, every one of us, to turn from
our iniquities, but as it promises us grace to enable us to do so.
"Therefore, do your part; repent, and be converted, because Christ is
ready to do his, in turning you from your iniquities, and so blessing
you."
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A C T S.
CHAP. IV.
In going over the last two chapters, where we met with so many good
things that the apostles did, I wondered what was become of the scribes
and Pharisees, and chief priests, that they did not appear to
contradict and oppose them, as they had used to treat Christ himself;
surely they were so confounded at first with the pouring out of the
Spirit that they were for a time struck dumb! But I find we have not
lost them; their forces rally again, and here we have an encounter
between them and the apostles; for from the beginning the gospel met
with opposition. Here, I. Peter and John are taken up, upon a warrant
from the priests, and committed to jail, ver. 1-4. II. They are
examined by a committee of the great sanhedrim, ver. 5-7. III. They
bravely avow what they have done, and preach Christ to their
persecutors, ver. 8-12. IV. Their persecutors, being unable to answer
them, enjoin them silence, threatening them if they go on to preach the
gospel, and so dismiss them, ver. 13-22. V. They apply to God by
prayer, for the further operations of that grace which they had already
experienced, ver. 23-30. VI. God owns them, both outwardly and
inwardly, by manifest tokens of his presence with them, ver. 31-33.
VII. The believers had their hearts knit together in holy love, and
enlarged their charity to the poor, and the church flourished more than
ever, to the glory of Christ, ver. 33-37.
Peter and John Imprisoned.
1 And as they spake unto the people, the priests, and the captain of
the temple, and the Sadducees, came upon them, 2 Being grieved that
they taught the people, and preached through Jesus the resurrection
from the dead. 3 And they laid hands on them, and put them in hold
unto the next day: for it was now eventide. 4 Howbeit many of them
which heard the word believed; and the number of the men was about five
thousand.
We have here the interests of the kingdom of heaven successfully
carried on, and the powers of darkness appearing against them to put a
stop to them. let Christ's servants be ever so resolute, Satan's agents
will be spiteful; and therefore, let Satan's agents be ever so
spiteful, Christ's servants ought to be resolute.
I. The apostles, Peter and John, went on in their work, and did not
labour in vain. The Spirit enabled the ministers to do their part, and
the people theirs.
1. The preachers faithfully deliver the doctrine of Christ: They spoke
unto the people, to all that were within hearing, v. 1. What they said
concerned them all, and they spoke it openly and publicly. They taught
the people, still taught the people knowledge; taught those that as yet
did not believe, for their conviction and conversion; and taught those
that did believe, for their comfort and establishment. They preached
through Jesus the resurrection from the dead. The doctrine of the
resurrection of the dead, (1.) Was verified in Jesus; this they proved,
that Jesus Christ had risen from the dead, as the first, the chief,
that should rise from the dead, ch. xxvi. 23. They preached the
resurrection of Christ as their warrant for what they did. Or, (2.) It
is secured by him to all believers. The resurrection of the dead
includes all the happiness of the future state. This they preached
through Jesus Christ, attainable through him (Phil. iii. 10, 11), and
through him only. They meddled not with matters of state, but kept to
their business, and preached to the people heaven as their end and
Christ as their way. See ch. xvii. 18.
2. The hearers cheerfully receive it (v. 4): Many of those who heard
the word believed; not all--perhaps not the most, yet many, to the
number of about five thousand, over and above the three thousand we
read of before. See how the gospel got ground, and it was the effect of
the pouring out of the Spirit. Though the preachers were persecuted,
the word prevailed; for sometimes the church's suffering days have been
her growing days: the days of her infancy were so.
II. The chief priests and their party now made head against them, and
did what they could to crush them; their hands were tied awhile, but
their hearts were not in the least changed. Now here observe, 1. Who
they were that appeared against the apostles. They were the priests;
you may be sure, in the first place, they were always sworn enemies to
Christ and his gospel; they were as jealous for their priesthood as
Caesar for his monarchy, and would not bear one they thought their
rival now, when he was preached as a priest, as much as when he himself
preached as a prophet. With them was joined the captain of the temple,
who, it is supposed, was a Roman officer, governor of the garrison
placed in the tower of Antonia, for the guard of the temple: so that
still here were both Jews and Gentiles confederate against Christ. The
Sadducees also, who denied the being of spirits and the future state,
were zealous against them. "One would wonder" (saith Mr. Baxter) "what
should make such brutists as the Sadducees were to be such furious
silencers and persecutors. If there is no life to come, what harm can
other men's hopes of it do them? But in depraved souls all faculties
are vitiated. A blind man has a malignant heart and a cruel hand, to
this day." 2. How they stood affected to the apostles' preaching: They
were grieved that they taught the people, v. 2. It grieved them, both
that the gospel doctrine was preached (was so preached, so publicly, so
boldly,), and that the people were so ready to hear it. They thought,
when they had put Christ to such an ignominious death, his disciples
would ever after be ashamed and afraid to own him, and the people would
have invincible prejudices against his doctrine; and now it vexed them
to see themselves disappointed, and that his gospel got ground, instead
of losing it. The wicked shall see it, and be grieved, Ps. cxii. 10.
They were grieved at that which they should have rejoiced in, at that
which angels rejoice in. Miserable is their case to whom the glory of
Christ's kingdom is a grief; for, since the glory of that kingdom is
everlasting, it follows of course that their grief will be everlasting
too. It grieved them that the apostles preached through Jesus the
resurrection from the dead. The Sadducees were grieved that the
resurrection from the dead was preached; for they opposed that
doctrine, and could not bear to hear of a future state, to hear it so
well attested. The chief priests were grieved that they preached the
resurrection of the dead through Jesus, that he should have the honour
of it; and, though they professed to believe the resurrection of the
dead against the Sadducees, yet they would rather give up that
important article than have it preached and proved to be through Jesus.
3. How far they proceeded against the apostles (v. 3): They laid hands
on them (that is, their servants and officers did at their command),
and put them in hold, committed them to the custody of the proper
officer until the next day; they could not examine them now, for it was
even-tide, and yet would defer it no longer than till next day. See how
God trains up his servants for sufferings by degrees, and by less
trials prepares them for greater; now they resist unto bonds only, but
afterwards to blood.
Peter and John Examined before the Sanhedrim.
5 And it came to pass on the morrow, that their rulers, and elders, and
scribes, 6 And Annas the high priest, and Caiaphas, and John, and
Alexander, and as many as were of the kindred of the high priest, were
gathered together at Jerusalem. 7 And when they had set them in the
midst, they asked, By what power, or by what name, have ye done this?
8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of
the people, and elders of Israel, 9 If we this day be examined of the
good deed done to the impotent man, by what means he is made whole;
10 Be it known unto you all, and to all the people of Israel, that by
the name of Jesus Christ of Nazareth, whom ye crucified, whom God
raised from the dead, even by him doth this man stand here before you
whole. 11 This is the stone which was set at nought of you builders,
which is become the head of the corner. 12 Neither is there salvation
in any other: for there is none other name under heaven given among
men, whereby we must be saved. 13 Now when they saw the boldness of
Peter and John, and perceived that they were unlearned and ignorant
men, they marvelled; and they took knowledge of them, that they had
been with Jesus. 14 And beholding the man which was healed standing
with them, they could say nothing against it.
We have here the trial of Peter and John before the judges of the
ecclesiastical court, for preaching a sermon concerning Jesus Christ,
and working a miracle in his name. This is charged upon them as a
crime, which was the best service they could do to God or men.
I. Here is the court set. An extraordinary court, it should seem, was
called on purpose upon this occasion. Observe, 1. The time when the
court sat (v. 5)--on the morrow; not in the night, as when Christ was
to be tried before them, for they seem not to have been so hot upon
this prosecution as they were upon that; it was well if they began to
relent. But they adjourned it to the morrow, and no longer; for they
were impatient to get them silenced, and would lose no time. 2. The
place where--in Jerusalem (v. 6); there it was that he told his
disciples they must expect to suffer hard things, as he had done before
them in that place. This seems to come in here as an aggravation of
their sin, that in Jerusalem, where there were so many that looked for
redemption before it came, yet there were more that would not look upon
it when it did come. How is that faithful city become a harlot! See
Matt. xxiii. 37. It was in the foresight of Jerusalem's standing in her
own light that Christ beheld the city, and wept over it. 3. The judges
of the court. (1.) Their general character: they were rulers, elders,
and scribes, v. 5. The scribes were men of learning, who came to
dispute with the apostles, and hoped to confute them. The rulers and
elders were men in power, who, if they could not answer them, thought
they could find some cause or other to silence them. If the gospel of
Christ had not been of God, it could not have made its way, for it had
both the learning and power of the world against it, both the colleges
of the scribes and the courts of the elders. (2.) The names of some of
them, who were most considerable. Here were Annas and Caiaphas,
ringleaders in this persecution; Annas the president of the sanhedrim,
and Caiaphas the high priest (though Annas is here called so) and
father of the house of judgment. It should seem that Annas and Caiaphas
executed the high priest's office alternately, year for year. These two
were most active against Christ; then Caiaphas was high priest, now
Annas was; however they were both equally malignant against Christ and
his gospel. John is supposed to be the son of Annas; and Alexander is
mentioned by Josephus as a man that made a figure at that time. There
were others likewise that were of the kindred of the high priest, who
having dependence on him, and expectations from him, would be sure to
say as he said, and vote with him against the apostles. Great
relations, and not good, have been a snare to many.
II. The prisoners are arraigned, v. 7. 1. They are brought to the bar;
they set them in the midst, for the sanhedrim sat in a circle, and
those who had any thing to do in the court stood or sat in the midst of
them (Luke ii. 46), so Dr. Lightfoot. Thus the scripture was fulfilled,
The assembly of the wicked has enclosed me, Ps. xxii. 16. They
compassed me about like bees, Ps. cxviii. 12. They were seated on every
side. 2. The question they asked them was, "By what power, or by what
name, have you done this? By what authority do you these things?" (the
same question that they had asked their Master, Matt. xxi. 23): "Who
commissioned you to preach such a doctrine as this, and empowered you
to work such a miracle as this? You have no warrant nor license from
us, and therefore are accountable to us whence you have your warrant."
Some think this question was grounded upon a fond conceit that the very
naming of some names might do wonders, as ch. xix. 13. The Jewish
exorcists made use of the name of Jesus. Now they would know what name
they made use of in their cure, and consequently what name they set
themselves to advance in their preaching. They knew very well that they
preached Jesus, and the resurrection of the dead, and the healing of
the sick, through Jesus (v. 2), yet they asked them, to tease them, and
try if they could get any thing out of them that looked criminal.
III. The plea they put in, the design of which was not so much to clear
and secure themselves as to advance the name and honour of their
Master, who had told them that their being brought before governors and
kings would give them an opportunity of preaching the gospel to those
to whom otherwise they could not have had access, and it should be a
testimony against them. Mark xiii. 19. Observe,
1. By whom this plea was drawn up: it was dictated by the Holy Ghost,
who fitted Peter more than before for this occasion. The apostles, with
a holy negligence of their own preservation, set themselves to preach
Christ as he had directed them to do in such a case, and then Christ
made good to them his promise, that the Holy Ghost should give them in
that same hour what they should speak. Christ's faithful advocates
shall never want instructions, Mark xiii. 11.
2. To whom it was given in: Peter, who is still the chief speaker,
addresses himself to the judges of the court, as the rulers of the
people, and elders of Israel; for the wickedness of those in power does
not divest them of their power, but the consideration of the power they
are entrusted with should prevail to divest them of their wickedness.
"You are rulers and elders, and should know more than others of the
signs of the times, and not oppose that which you are bound by the duty
of your place to embrace and advance, that is, the kingdom of the
Messiah; you are rulers and elders of Israel, God's people, and if you
mislead them, and cause them to err, you will have a great deal to
answer for."
3. What the plea is: it is a solemn declaration,
(1.) That what they did was in the name of Jesus Christ, which was a
direct answer to the question the court asked them (v. 9, 10): "If we
this day be examined, be called to an account as criminals, so the word
signifies, for a good deed (as any one will own it to be) done to the
impotent man,--if this be the ground of the commitment, this the matter
of the indictment,--if we are put to the question, by what means, or by
whom, he is made whole, we have an answer ready, and it is the same we
gave to the people (ch. iii. 16), we will repeat it to you, as that
which we will stand by. Be it known to you all who pretend to be
ignorant of this matter, and not to you only, but to all the people of
Israel, for they are all concerned to know it, that by the name of
Jesus Christ, that precious, powerful, prevailing name, that name above
every name, even by him whom you in contempt called Jesus of Nazareth,
whom you crucified, both rulers and people, and whom God hath raised
from the dead and advanced to the highest dignity and dominion, even by
him doth this man stand here before you whole, a monument of the power
of the Lord Jesus." Here, [1.] He justifies what he and his colleague
had done in curing the lame man. It was a good deed; it was a kindness
to the man that had begged, but could not work for his living; a
kindness to the temple, and to those that went in to worship, who were
now freed from the noise and clamour of this common beggar. "Now, if we
be reckoned with for this good deed, we have no reason to be ashamed, 1
Pet. ii. 20; ch. iv. 14, 16. Let those be ashamed who bring us into
trouble for it." Note, It is no new thing for good men to suffer ill
for doing well. Bene agere et male pati vere Christianum est--To do
well and to suffer punishment is the Christian's lot. [2.] He transfers
all the praise and glory of this good deed to Jesus Christ. "It is by
him, and not by any power of ours, that this man is cured." The
apostles seek not to raise an interest for themselves, nor to recommend
themselves by this miracle to the good opinion of the court; but, "Let
the Lord alone be exalted, no matter what becomes of us." [3.] He
charges it upon the judges themselves, that they had been the murderers
of this Jesus: "It is he whom you crucified, look how you will answer
it;" in order to the bringing of them to believe in Christ (for he aims
at no less than this) he endeavours to convince them of sin, of that
sin which, one would think, of all others, was most likely to startle
conscience--their putting Christ to death. Let them take it how they
will, Peter will miss no occasion to tell them of it. [4.] He attests
the resurrection of Christ as the strongest testimony for him, and
against his persecutors: "They crucified him, but God raised him from
the dead; they took away his life, but God gave it to him again, and
your further opposition to his interest will speed no better." He tells
them that God raised him from the dead, and they could not for shame
answer him with that foolish suggestion which they palmed upon the
people, that his disciples came by night and stole him away. [5.] He
preaches this to all the bystanders, to be by them repeated to all
their neighbours, and commands all manner of persons, from the highest
to the lowest, to take notice of it at their peril: "Be it known to you
all that are here present, and it shall be made known to all the people
of Israel, wherever they are dispersed, in spite of all your endeavours
to stifle and suppress the notice of it: as the Lord God of gods knows,
so Israel shall know, all Israel shall know, that wonders are wrought
in the name of Jesus, not by repeating it as a charm, but believing in
it as a divine revelation of grace and good-will to men."
(2.) That the name of this Jesus, by the authority of which they acted,
is that name alone by which we can be saved. He passes from this
particular instance to show that it is not a particular sect or party
that is designed to be set up by the doctrine they preached, and the
miracle they wrought, which people might either join with or keep off
from at their pleasure, as it was with the sects of the philosophers
and those among the Jews; but that it is a sacred and divine
institution that is hereby ratified and confirmed, and which all people
are highly concerned to submit to and come into the measures of. It is
not an indifferent thing, but of absolute necessity, that people
believe in this name, and call upon it. [1.] We are obliged to it in
duty to God, and in compliance with his designs (v. 11): "This is the
stone which was set at nought of your builders, you that are the rulers
of the people, and the elders of Israel, that should be the builders of
the church, that pretend to be so, for the church is God's building.
Here was a stone offered you, to be put in the chief place of the
building, to be the main pillar on which the fabric might entirely
rest; but you set it at nought, rejected it, would not make use of it,
but threw it by as good for nothing but to make a stepping-stone of;
but this stone is now become the head of the corner; God has raised up
this Jesus whom you rejected, and, by setting him at his right hand,
has made him both the corner stone and the head stone, the centre of
unity and the fountain of power." Probably St. Peter here chose to make
use of this quotation because Christ had himself made use of it, in
answer to the demand of the chief priests and the elders concerning his
authority, not long before this, Matt. xxi. 42. Scripture is a tried
weapon in our spiritual conflicts: let us therefore stick to it. [2.]
We are obliged to it for our own interest. We are undone if we do not
take shelter in this name, and make it our refuge and strong tower; for
we cannot be saved but by Jesus Christ, and, if we be not eternally
saved, we are eternally undone (v. 12): Neither is there salvation in
any other. As there is no other name by which diseased bodies can be
cured, so there is no other by which sinful souls can be saved. "By
him, and him only, by receiving and embracing his doctrine, salvation
must now be hoped for by all. For there is no other religion in the
world, no, not that delivered by Moses, by which salvation can be had
for those that do not now come into this, at the preaching of it." So.
Dr. Hammond. Observe here, First, Our salvation is our chief concern,
and that which ought to lie nearest to our hearts--our rescue from
wrath and the curse, and our restoration to God's favour and blessing.
Secondly, Our salvation is not in ourselves, nor can be obtained by any
merit or strength of our own; we can destroy ourselves, but we cannot
save ourselves. Thirdly, There are among men many names that pretend to
be saving names, but really are not so; many institutions in religion
that pretend to settle a reconciliation and correspondence between God
and man, but cannot do it. Fourthly, It is only by Christ and his name
that those favours can be expected from God which are necessary to our
salvation, and that our services can be accepted with God. This is the
honour of Christ's name, that it is the only name whereby we must be
saved, the only name we have to plead in all our addresses to God. This
name is given. God has appointed it, and it is an inestimable benefit
freely conferred upon us. It is given under heaven. Christ has not only
a great name in heaven, but a great name under heaven; for he has all
power both in the upper and in the lower world. It is given among men,
who need salvation, men who are ready to perish. We may be saved by his
name, that name of his, The Lord our righteousness; and we cannot be
saved by any other. How far those may find favour with God who have not
the knowledge of Christ, nor any actual faith in him, yet live up to
the light they have, it is not our business to determine. But this we
know, that whatever saving favour such may receive it is upon the
account of Christ, and for his sake only; so that still there is no
salvation in any other. I have surnamed thee, though thou hast not
known me, Isa. xlv. 4.
IV. The stand that the court was put to in the prosecution, by this
plea, v. 13, 14. Now was fulfilled that promise Christ made, that he
would give them a mouth and wisdom, such as all their adversaries
should not be able to gainsay nor resist.
1. They could not deny the cure of the lame man to be both a good deed
and a miracle. He was there standing with Peter and John, ready to
attest the cure, if there were occasion, and they had nothing to say
against it (v. 14), either to disprove it or to disparage it. It was
well that it was not the sabbath day, else they would have had that to
say against it.
2. They could not, with all their pomp and power, face down Peter and
John. This was a miracle not inferior to the cure of the lame man,
considering both what cruel bloody enemies these priests had been to
the name of Christ (enough to make any one tremble that appeared for
him), and considering what cowardly faint-hearted advocates those
disciples had lately been for him, Peter particularly, who denied him
for fear of a silly maid; yet now they see the boldness of Peter and
John, v. 13. Probably there was something extraordinary and very
surprising in their looks; they appeared not only undaunted by the
rulers, but daring and daunting to them; they had something majestic in
their foreheads, sparkling in their eyes, and commanding, if not
terrifying, in their voice. They set their faces like a flint, as the
prophet, Isa. l. 7; Ezek. iii. 9. The courage of Christ's faithful
confessors has often been the confusion of their cruel persecutors.
Now, (1.) We are here told what increased their wonder: They perceived
that they were unlearned and ignorant men. They enquired either of the
apostles or themselves or of others, and found that they were of mean
extraction, born in Galilee, that they were bred fishermen, and had no
learned education, had never been at any university, were not brought
up at the feet of any of the rabbin, had never been conversant in
courts, camps, or colleges; nay, perhaps, talk to them at this time
upon any point in natural philosophy, mathematics, or politics, and you
will find they know nothing of the matter; and yet speak to them of the
Messiah and his kingdom, and they speak with so much clearness,
evidence, and assurance, so pertinently and so fluently, and are so
ready in the scriptures of the Old Testament relating to it, that the
most learned judge upon the bench is not able to answer them, nor to
enter the lists with them. They were ignorant men--idiotai, private
men, men that had not any public character nor employment; and
therefore they wondered they should have such high pretensions. They
were idiots (so the word signifies): they looked upon them with as much
contempt as if they had been mere naturals, and expected no more from
them, which made them wonder to see what freedom they took. (2.) We are
told what made their wonder in a great measure to cease: they took
knowledge of them that they had been with Jesus; they, themselves, it
is probable, had seen them with him in the temple, and now recollected
that they had seen them; or some of their servants or those about them
informed them of it, for they would not be thought themselves to have
taken notice of such inferior people. But when they understood that
they had been with Jesus, had been conversant with him, attendant on
him, and trained up under him, they knew what to impute their boldness
to; nay, their boldness in divine things was enough to show with whom
they had had their education. Note, Those that have been with Jesus, in
converse and communion with him, have been attending on his word,
praying in his name, and celebrating the memorials of his death and
resurrection, should conduct themselves, in every thing, so that those
who converse with them may take knowledge of them that they have been
with Jesus; and this makes them so holy, and heavenly, and spiritual,
and cheerful; this has raised them so much above this world, and filled
them with another. One may know that they have been in the mount by the
shining of their faces.
The Resolution of Peter and John.
15 But when they had commanded them to go aside out of the council,
they conferred among themselves, 16 Saying, What shall we do to these
men? for that indeed a notable miracle hath been done by them is
manifest to all them that dwell in Jerusalem; and we cannot deny it.
17 But that it spread no further among the people, let us straitly
threaten them, that they speak henceforth to no man in this name. 18
And they called them, and commanded them not to speak at all nor teach
in the name of Jesus. 19 But Peter and John answered and said unto
them, Whether it be right in the sight of God to hearken unto you more
than unto God, judge ye. 20 For we cannot but speak the things which
we have seen and heard. 21 So when they had further threatened them,
they let them go, finding nothing how they might punish them, because
of the people: for all men glorified God for that which was done. 22
For the man was above forty years old, on whom this miracle of healing
was showed.
We have here the issue of the trial of Peter and John before the
council. They came off now with flying colours, because they must be
trained up to sufferings by degrees, and by less trials be prepared for
greater. They now but run with the footmen; hereafter we shall have
them contending with horses, Jer. xii. 5.
I. Here is the consultation and resolution of the court about this
matter, and their proceeding thereupon.
1. The prisoners were ordered to withdraw (v. 15): They commanded them
to go aside out of the council, willing enough to get clear of them
(they spoke so home to their consciences), and not willing they should
hear the acknowledgements that were extorted from them; but, though
they might not hear from them, we have them here upon record. The
designs of Christ's enemies are carried on in close cabals, and they
dig deep, as if they would hide their counsels from the Lord.
2. A debate arose upon this matter: They conferred among themselves;
every one is desired to speak his mind freely, and to give advice upon
this important affair. Now the scripture was fulfilled that the rulers
would take counsel together against the Lord, and against his anointed,
Ps. ii. 2. The question proposed was, What shall we do to these men? v.
16. If they would have yielded to the convincing commanding power of
truth, it had been easy to say what they should do to these men. They
should have placed them at the head of their council, and received
their doctrine, and been baptized by them in the name of the Lord
Jesus, and joined in fellowship with them. But, when men will not be
persuaded to do what they should do, it is no marvel that they are ever
and anon at a loss what to do. The truths of Christ, if men would but
entertain them as they should, would give them no manner of trouble or
uneasiness; but, if they hold them or imprison them in unrighteousness
(Rom. i. 18), they will find them a burdensome stone that they will not
know what to do with, Zech. xii. 3.
3. They came at last to a resolution, in two things:--
(1.) That it was not safe to punish the apostles for what they had
done. Very willingly would they have done it, but they had not courage
to do it, because the people espoused their cause, and cried up the
miracle; and they stood now in as much awe of them as they had done
formerly, when they durst not lay hands of Christ for fear of the
people. By this it appears that the outcry of the mob against our
Saviour was a forced or managed thing, the stream soon returned to its
former channel. Now they could not find how they might punish Peter and
John, what colour they might have for it, because of the people. They
knew it would be an unrighteous thing to punish them, and therefore
should have been restrained from it by the fear of God; but they
considered it only as a dangerous thing, and therefore were held in
from it only by the fear of the people. For, [1.] The people were
convinced of the truth of the miracle; it was a notable miracle,
gnoston semeion--a known miracle; it was known that they did it in
Christ's name, and that Christ himself had often the like before. This
was a known instance of the power of Christ, and a proof of his
doctrine. That it was a great miracle, and wrought for the confirmation
of the doctrine they preached (for it was a sign), was manifest to all
that dwelt in Jerusalem: it was an opinion universally received, and,
the miracle being wrought at the gate of the temple, universal notice
was taken of it; and they themselves, with all the craftiness and all
the effrontery they had, could not deny it to be a true miracle; every
body would have hooted at them if they had. They could easily deny it
to their own consciences, but not to the world. The proofs of the
gospel were undeniable. [2.] They went further, and were not only
convinced of the truth of the miracle, but all men glorified God for
that which was done. Even those that were not persuaded by it to
believe in Christ were yet so affected with it, as a mercy to a poor
man and an honour to their country, that they could not but give praise
to God for it; even natural religion taught them to do this. And, if
the priests had punished Peter and John for that for which all men
glorified God, they would have lost all their interest in the people,
and been abandoned as enemies both to God and man. Thus therefore their
wrath shall be made to praise God, and the remainder thereof shall be
restrained.
(2.) That it was nevertheless necessary to silence them for the future,
v. 17, 18. They could not prove that they had said or done any thing
amiss, and yet they must no more say nor do what they have done. All
their care is that the doctrine of Christ spread no further among the
people; as if that healing institution were a plague begun, the
contagion of which must be stopped. See how the malice of hell fights
against the counsels of heaven; God will have the knowledge of Christ
to spread all the world over, but the chief priests would have it
spread no further, which he that sits in heaven laughs at. Now, to
prevent the further spreading of this doctrine, [1.] They charge the
apostles never to preach it any more. Be it enacted by their authority
(which they think every Israelite is bound in conscience to submit to)
that no man speak at all nor teach in the name of Jesus, v. 18. We do
not find that they give them any reason why the doctrine of Christ must
be suppressed; they cannot say it is false or dangerous, or of any ill
tendency, and they are ashamed to own the true reason, that it
testifies against their hypocrisy and wickedness, and shocks their
tyranny. But, Stat pro ratione voluntas--They can assign no reason but
their will. "We strictly charge and command you, not only that you do
not preach this doctrine publicly, but that you speak henceforth to no
man, not to any particular person privately, in this name," v. 17.
There is not a greater service done to the devil's kingdom than the
silencing of faithful ministers; and putting those under a bushel that
are the lights of the world. [2.] They threaten them if they do,
strictly threaten them: it is at their peril. This court will reckon
itself highly affronted if they do, and they shall fall under its
displeasure. Christ had not only charged them to preach the gospel to
every creature, but had promised to bear them out in it, and reward
them for it. Now these priests not only forbid the preaching of the
gospel, but threaten to punish it as a heinous crime; but those who
know how to put a just value upon the world's threatenings, though they
be threatenings of slaughter that it breathes out, ch. ix. 1.
II. Here is the courageous resolution of the prisoners to go on in
their work, notwithstanding the resolutions of this court, and their
declaration of this resolution, v. 19, 20. Peter and John needed not
confer together to know one another's minds (for they were both
actuated by one and the same Spirit), but agree presently in the same
sentiments, and jointly put in the answer: "Whether it be right in the
sight of God, to whom both you and we are accountable, to hearken unto
you more than unto God, we appeal to yourselves, judge you; for we
cannot forbear speaking to every body the things which we have seen and
heard, and are ourselves full of, and are charged to publish." The
prudence of the serpent would have directed them to be silent, and,
though they could not with a good conscience promise that they would
not preach the gospel any more, yet they needed not tell the rulers
that they would. But the boldness of the lion directed them thus to set
both the authority and the malignity of their persecutors at defiance.
They do, in effect, tell them that they are resolved to go on in
preaching, and justify themselves in it with two things:--1. The
command of God: "You charge us not to preach the gospel; he has charged
us to preach it, has committed it to us as a trust, requiring us upon
our allegiance faithfully to dispense it; now whom must we obey, God or
you?" Here they appeal to one of the communes notitiae--to a settled
and acknowledged maxim in the law of nature, that if men's commands and
God's interfere God's commands must take place. It is a rule in the
common law of England that if any statute be made contrary to the law
of God it is null and void. Nothing can be more absurd than to hearken
unto weak and fallible men, that are fellow-creatures and
fellow-subjects, more than unto a God that is infinitely wise and holy,
our Creator and sovereign Lord, and the Judge to whom we are all
accountable. The case is so plain, so uncontroverted and self-evident,
that we will venture to leave it to yourselves to judge of it, though
you are biassed and prejudiced. Can you think it right in the sight of
God to break a divine command in obedience to a human injunction? That
is right indeed which is right in the sight of God; for his judgment,
we are sure, is according to truth, and therefore by that we ought to
govern ourselves. 2. The convictions of their consciences. Even if they
had not had such an express command from heaven to preach the doctrine
of Christ, yet they could not but speak, and speak publicly, those
things which they had seen and heard. Like Elihu, they were full of
this matter, and the Spirit within them constrained them, they must
speak, that they might be refreshed, Job xxxii. 18, 20. (1.) They felt
the influence of it upon themselves, what a blessed change it had
wrought upon them, had brought them into a new world, and therefore
they could not but speak of it: and those speak the doctrine of Christ
best that have felt the power of it, and tasted the sweetness of it,
and have themselves been deeply affected with it; it is as a fire in
their bones, Jer. xx. 9. (2.) They knew the importance of it to others.
They look with concern upon perishing souls, and know that they cannot
escape eternal ruin but by Jesus Christ, and therefore will be faithful
to them in giving them warning, and showing them the right way. They
are things which we have seen and heard, and therefore will be faithful
to them in giving them warning, and showing them the right way. They
are things which we only have seen and heard, and therefore, if we do
not publish them, who will? Who can? Knowing the favour, as well as the
terror of the Lord, we persuade men; for the love of Christ and the
love of souls constrain us, 2 Cor. v. 11, 14.
III. Here is the discharge of the prisoners (v. 21): They further
threatened them, and thought they frightened them, and then let them
go. There were many whom they terrified into an obedience to their
unrighteous decrees; they knew how to keep men in awe with their
excommunication (John ix. 22), and thought they could have the same
influence upon the apostles that they had upon other men; but they were
deceived, for they had been with Jesus. They threatened them, and that
was all they did now: when they had done this they let them go, 1.
Because they durst not contradict the people, who glorified God for
that which was done, and would have been ready (at least they thought
so) to pull them out of their seats, if they had punished the apostles
for doing it. As rulers by the ordinance of God are made a terror and
restraint to wicked people, so people are sometimes by the providence
of God made a terror and restrain to wicked rulers. 2. Because they
could not contradict the miracle: For (v. 22) the man was above forty
years old on whom this miracle of healing was shown. And therefore,
(1.) The miracle was so much the greater, he having been lame from his
mother's womb, ch. iii. 2. The older he grew the more inveterate the
disease was, and the more hardly cured. If those that are grown into
years, and have been long accustomed to evil, are cured of their
spiritual impotency to good, and thereby of their evil customs, the
power of divine grace is therein so much the more magnified. (2.) The
truth of it was so much the better attested; for the man being above
forty years old, he was able, like the blind man whom Christ healed,
when he was asked, to speak for himself, John ix. 21.
The Apostles Return to Their Company; The Devout Appeal of the Apostles.
23 And being let go, they went to their own company, and reported all
that the chief priests and elders had said unto them. 24 And when
they heard that, they lifted up their voice to God with one accord, and
said, Lord, thou art God, which hast made heaven, and earth, and the
sea, and all that in them is: 25 Who by the mouth of thy servant
David hast said, Why did the heathen rage, and the people imagine vain
things? 26 The kings of the earth stood up, and the rulers were
gathered together against the Lord, and against his Christ. 27 For of
a truth against thy holy child Jesus, whom thou hast anointed, both
Herod, and Pontius Pilate, with the Gentiles, and the people of Israel,
were gathered together, 28 For to do whatsoever thy hand and thy
counsel determined before to be done. 29 And now, Lord, behold their
threatenings: and grant unto thy servants, that with all boldness they
may speak thy word, 30 By stretching forth thine hand to heal; and
that signs and wonders may be done by the name of thy holy child Jesus.
31 And when they had prayed, the place was shaken where they were
assembled together; and they were all filled with the Holy Ghost, and
they spake the word of God with boldness.
We hear no more at present of the chief priests, what they did when
they had dismissed Peter and John, but are to attend those two
witnesses. And here we have,
I. Their return to their brethren, the apostles and ministers, and
perhaps some private Christians (v. 23): Being let go, they went to
their own company, who perhaps at this time were met together in pain
for them, and praying for them; as ch. xii. 12. As soon as ever they
were at liberty, they went to their old friends, and returned to their
church-fellowship. 1. Though God had highly honoured them, in calling
them out to be his witnesses, and enabling them to acquit themselves so
well, yet they were not puffed up with the honour done them, nor
thought themselves thereby exalted above their brethren, but went to
their own company. No advancement in gifts or usefulness should make us
think ourselves above either the duties or the privileges of the
communion of saints. 2. Though their enemies had severely threatened
them, and endeavoured to break their knot, and frighten them from the
work they were jointly engaged in, yet they went to their own company,
and feared not the wrath of their rulers. They might have had comfort,
if, being let go, they had retired to their closets, and spent some
time in devotion there. But they were men in a public station, and must
seek not so much their own personal satisfaction as the public good.
Christ's followers do best in company, provided it be in their own
company.
II. The account they gave them of what had passed: They reported all
that the chief priests and elders had said to them, adding, no doubt,
what they were enabled by the grace of God to reply to them, and how
their trial issued. They related it to them, 1. That they might know
what to expect both from men and from God in the progress of their
work. From men they might expect every thing that was terrifying, but
from God every thing that was encouraging; men would do their utmost to
run them down, but God would take effectual care to bear them up. Thus
the brethren in the Lord would wax confident through their bonds, and
their experiences, as Phil. i. 14. 2. That they might have it recorded
in the history of the church, for the benefit of posterity,
particularly for the confirmation of our faith touching the
resurrection of Christ. The silence of an adversary, in some cases, is
next door to the consent and testimony of an adversary. These apostles
told the chief priests to their faces that God had raised up Jesus from
the dead, and, though they were a body of them together, they had not
the confidence to deny it, but, in the silliest and most sneaking
manner imaginable, bade the apostles not to tell any body of it. 3.
That they might now join with them in prayers and praises; and by such
a concert as this God would be the more glorified, and the church the
more edified. We should therefore communicate to our brethren the
providences of God that relate to us, and our experience of his
presence with us, that they may assist us in our acknowledgment of God
therein.
III. Their address to God upon this occasion: When they heard of the
impotent malice of the priests, and the potent courage of the
sufferers, they called their company together and went to prayer: They
lifted up their voice to God with one accord, v. 24. Not that it can be
supposed that they all said the same words at the same time (though it
was possible they might, being all inspired by one and the same
Spirit), but one in the name of the rest lifted up his voice to God and
the rest joined with him, hymothymadon--with one mind (so the word
signifies); their hearts went along with him, and so, though but one
spoke, they all prayed; one lifted up his voice, and, in concurrence
with him, they all lifted up their hearts, which was, in effect,
lifting up their voice to God; for thoughts are as words to God. Moses
cried unto God, when we find not a word said. Now in this solemn
address to God we have,
1. Their adoration of God as the Creator of the world (v. 24): With one
mind, and so, in effect, with one mouth, they glorified God, Rom. xv.
6. They said, "O Lord, thou art God, God alone; Despota, thou art our
Master and sovereign Ruler" (so the word signifies), "thou art God;
God, and not man; God, and not the work of men's hands; the Creator of
all, and not the creature of men's fancies. Thou art the God who hast
made heaven, and earth, and the sea, the upper and lower world, and all
the creatures that are in both." Thus we Christians distinguish
ourselves from the heathen, that, while they worship gods which they
have made, we are worshipping the God that made us and all the world.
And it is very proper to begin our prayers, as well as our creed, with
the acknowledgement of this, that God is the Father almighty, Maker of
heaven and earth, and of all things visible and invisible. Though the
apostles were at this time full of the mystery of the world's
redemption, yet they did not forget nor overlook the history of the
world's creation; for the Christian religion was intended to confirm
and improve, not to eclipse nor jostle out, the truths and dictates of
natural religion. It is a great encouragement to God's servants, both
in doing work and suffering work, that they serve the God that made all
things, and therefore has the disposal of their times, and all events
concerning them, and is able to strengthen them under all their
difficulties. And, if we give him the glory of this, we may take the
comfort of it.
2. Their reconciling themselves to the present dispensations of
Providence, by reflecting upon those scriptures in the Old Testament
which foretold that the kingdom of the Messiah would meet with such
opposition as this at the first setting of it up in the world, v. 25,
26. God, who made heaven and earth, cannot meet with any [effectual]
opposition to his designs, since none dare [at least, can prevailingly]
dispute or contest with him. Yea, thus it was written, thus he spoke by
the mouth, thus he wrote by the pen, of his servant David, who, as
appears by this, was the penman of the second psalm, and therefore,
most probably, of the first, and other psalms that are not ascribed to
any other, though they have not his name in the title. Let it not
therefore be a surprise to them, nor any discouragement to any in
embracing their doctrine, for the scripture must be fulfilled. It was
foretold, Ps. ii. 1, 2, (1.) That the heathen would rage at Christ and
his kingdom, and be angry at the attempts to set it up, because that
would be the pulling down of the gods of the heathen, and giving a
check to the wickedness of the heathen. (2.) That the people would
imagine all the things that could be against it, to silence the
teachers of it, to discountenance the subjects of it, and to crush all
the interests of it. If they prove vain things in the issue, no thanks
to those who imagined them. (3.) That the kings of the earth,
particularly, would stand up in opposition to the kingdom of Christ, as
if they were jealous (though there is no occasion for their being so)
that it would interfere with their powers, and intrench upon their
prerogatives. The kings of the earth that are most favoured and
honoured by divine Providence, and should do most for God, are
strangers and enemies to divine grace, and do most against God. (4.)
That the rulers would gather together against God and Christ; not only
monarchs, that have the power in their single persons, but where the
power is in many rulers, councils, and senates, they gather together,
to consult and decree against the Lord and against his Christ--against
both natural and revealed religion. What is done against Christ, God
takes as done against himself. Christianity was not only destitute of
the advantage of the countenance and support of kings and rulers (it
had neither their power nor their purses), but it was opposed and
fought against by them, and they combined to run it down and yet it
made its way.
3. Their representation of the present accomplishment of those
predictions in the enmity and malice of the rulers against Christ. What
was foretold we see fulfilled, v. 27, 28. It is of a truth--it is
certainly so, it is too plain to be denied, and in it appears the truth
of the prediction that Herod and Pilate, the two Roman governors, with
the Gentiles (the Roman soldiers under their command), and with the
people of Israel (the rulers of the Jews and the mob that is under
their influence), were gathered together in a confederacy against thy
holy child Jesus whom thou has anointed. Some copies add another
circumstance, en te polei sou taute--in this thy holy city, where,
above any place, he should have been welcomed. But herein they do that
which thy hand and thy counsel determined before to be done. See here
(1.) The wise and holy designs God had concerning Christ. He is here
called the child Jesus, as he was called (Luke ii. 27, 43) in his
infancy, to intimate that even in his exalted state he is not ashamed
of his condescensions for us, and that he continues meek and lowly in
heart. In the height of his glory he is the Lamb of God, and the child
Jesus. But he is the holy child Jesus (so he was called, Luke i. 35,
that holy thing), and thy holy child; the word signifies both a son and
a servant, paida sou. He was the Son of God; and yet in the work of
redemption he acted as his Father's servant (Isa. xlii. 1), My servant
whom I uphold. It was he whom God anointed, both qualified for the
undertaking and called to it; and thence he was called the Lord's
Christ, v. 26. And this comes in as a reason why they set themselves
with so much rage and violence against him, because God had anointed
him, and they were resolved not to resign, much less to submit to him.
David was envied by Saul, because he was the Lord's anointed. And the
Philistines came up to seek David when they heard he was anointed, 2
Sam. v. 17. Now the God that anointed Christ determined what should be
done to him, pursuant to that anointing. He was anointed to be a
Saviour, and therefore it was determined he should be a sacrifice to
make atonement for sin. He must die--therefore he must be slain; yet
not by his own hands--therefore God wisely determined before by what
hands it should be done. It must be by the hands of those who will
treat him as a criminal and malefactor, and therefore it cannot be done
by the hands either of angels or of good men; he must therefore be
delivered into the hands of sinners as Job was, ch. xvi. 11. And as
David was delivered to Shimei to be made a curse (2 Sam. xvi. 11): The
Lord has bidden him. God's hand and his counsel determined it--his
will, and his wisdom. God's hand, which properly denotes his executive
power, is here put for his purpose and decree, because with him saying
and doing are not two things, as they are with us. His hand and his
counsel always agree; for whatsoever the Lord pleased that did he. Dr.
Hammon makes this phrase of God's hand determining it to be an allusion
to the high priest's casting lots upon the two goats on the day of
atonement (Lev. xvi. 8), in which he lifted up the hand that he
happened to have the lot for the Lord in, and that goat on which it
fell was immediately sacrificed; and the disposal of this lot was from
the Lord, Prov. xvi. 33. Thus God's hand determined what should be
done, that Christ should be the sacrifice slain. Or, if I may offer a
conjecture, when God's hand is here said to determine, it may be meant,
not of God's acting hand, but his writing hand, as Job xiii. 26, Thou
writest bitter things against us; and God's decree is said to be that
which is written in the scriptures of truth (Dan. x. 21), and in the
volume of the book it was written of Christ, Ps. xl. 7. It was God's
hand that wrote it, his hand according to his counsel. The commission
was given under his hand. (2.) The wicked and unholy instruments that
were employed in the executing of this design, though they meant not
so, neither did their hearts think so. Herod and Pilate, Gentiles and
Jews, who had been at variance with each other, united against Christ.
And God's serving his own purposes by what they did was no excuse at
all for their malice and wickedness in the doing of it, any more than
God's making the blood of the martyrs the seed of the church extenuated
the guilt of their bloody persecutors. Sin is not the less evil for
God's bringing good out of it, but he is by this the more glorified,
and will appear to be so when the mystery of God shall be finished.
4. Their petition with reference to the case at this time. The enemies
were gathered together against Christ, and then no wonder that they
were so against his ministers: the disciple is not better than his
Master, nor must expect better treatment; but, being thus insulted,
they pray,
(1.) That God would take cognizance of the malice of their enemies:
Now, Lord, behold their threatenings, v. 29. Behold them, as thou art
said to behold them in the psalm before quoted (Ps. ii. 4), when they
thought to break his bands asunder, and cast away his cords from them;
he that sits in heaven laughs at them, and has them in derision; and
then the virgin, the daughter of Zion, may despise the impotent menaces
even of the great king, the king of Assyria, Isa. xxxvii. 22. And now,
Lord; ta nyn there is an emphasis upon the now, to intimate that then
is God's time to appear for his people, when the power of their enemies
is most daring and threatening. They do not dictate to God what he
shall do, but refer themselves to and him, like Hezekiah (Isa. xxxvii.
17): "Open thine eyes, O Lord, and see; thou knowest what they say,
thou beholdest mischief and spite (Ps. x. 14); to thee we appeal,
behold their threatenings, and either tie their hands or turn their
hearts; make their wrath, as far as it is let loose, to praise thee,
and the remainder thereof do thou restrain," Ps. lxxvi. 10. It is a
comfort to us that if we be unjustly threatened, and bear it patiently,
we may make ourselves easy by spreading the case before the Lord, and
leaving it with him.
(2.) That God, by his grace, would keep up their spirits, and animate
them to go on cheerfully with their work: Grant unto thy servants that
with all boldness they may speak thy word, though the priests and
rulers have enjoined them silence. Note, In threatening times, our care
should not be so much that troubles may be prevented as that we may be
enabled to go on with cheerfulness and resolution in our work and duty,
whatever troubles we may meet with. Their prayer is not, "Lord, behold
their threatenings, and frighten them, and stop their mouths, and fill
their faces with shame;" but, "Behold their threatenings, and animate
us, open our mouths and fill our hearts with courage." They do not
pray, "Lord, give us a fair opportunity to retire from our work, now
that it is become dangerous;" but, "Lord, give us grace to go on in our
work and not to be afraid of the face of man." Observe, [1.] Those that
are sent on God's errands ought to deliver their message with boldness,
with all boldness, with all liberty of speech, not shunning to declare
the whole counsel of God, whoever is offended; not doubting of what
they say, nor of being borne out in saying it. [2.] God is to be sought
unto for an ability to speak his word with boldness, and those that
desire divine aids and encouragements may depend upon them, and ought
to go forth and go on in the strength of the Lord God. [3.] The
threatenings of our enemies, that are designed to weaken our hands and
drive us off from our work, should rather stir us up to so much the
more courage and resolution in our work. Are they daring that fight
against Christ? For shame, let not us be sneaking that are for him.
(3.) That God would still give them power to work miracles for the
confirmation of the doctrine they preached, which, by the cure of the
lame man, they found to contribute very much to their success, and
would contribute abundantly to their further progress: Lord, grant us
boldness, by stretching forth thy hand to heal. Note, Nothing emboldens
faithful ministers more in their work than the tokens of God's presence
with them, and a divine power going along with them. They pray, [1.]
That God would stretch forth his hand to heal both the bodies and souls
of men; else in vain do they stretch forth their hands, either in
preaching (Isa. lxv. 2), or in curing, ch. ix. 17. [2.] That signs and
wonders might be done by the name of the holy child Jesus, which would
be convincing to the people, and confounding to the enemies. Christ had
promised them a power to work miracles, for the proof of their
commission (Mark xvi. 17, 18); yet they must pray for it; and, though
they had it, must pray for the continuance of it. Christ himself must
ask, and it shall be given him. Observe, It is the honour of Christ
that they aim at in this request, that the wonders might be done by the
name of Jesus, the holy child Jesus, and his name shall have all the
glory.
IV. The gracious answer God gave to this address, not in word, but in
power. 1. God gave them a sign of the acceptance of their prayers (v.
31): When they had prayed (perhaps many of them prayed successively),
one by one, according to the rule (1 Cor. xiv. 31), and when they had
concluded the work of the day, the place was shaken where they were
assembled together; there was a strong mighty wind, such as that when
the Spirit was poured out upon them (ch. ii. 1, 2), which shook the
house, which was now their house of prayer. This shaking of the place
was designed to strike an awe upon them, to awaken and raise their
expectations, and to give them a sensible token that God was with them
of a truth: and perhaps it was to put them in mind of that prophecy
(Hag. ii. 7), I will shake all nations, and will fill this house with
glory. This was to show them what reason they had to fear God more, and
then they would fear man less. He that shook this place could make the
hearts of those who threatened his servants thus to tremble, for he
cuts off the spirit of princes, and is terrible to the kings of the
earth. The place was shaken, that their faith might be established and
unshaken. 2. God gave them greater degrees of his Spirit, which was
what they prayed for. Their prayer, without doubt, was accepted, for it
was answered: They were all filled with the Holy Ghost, more than ever;
by which they were not only encouraged, but enabled to speak the word
of God with boldness, and not to be afraid of the proud and haughty
looks of men. The Holy Ghost taught them not only what to speak, but
how to speak. Those that were endued habitually with the powers of the
Holy Ghost had yet occasion for fresh supplies of the Spirit, according
as the various occurrences of their service were. They were filled with
the Holy Ghost at the bar (v. 8), and now filled with the Holy Ghost in
the pulpit, which teaches us to live in an actual dependence upon the
grace of God, according as the duty of every day requires; we need to
be anointed with fresh oil upon every fresh occasion. As in the
providence of God, so in the grace of God, we not only in general live,
and have our being, but move in every particular action, ch. xvii. 28.
We have here an instance of the performance of that promise, that God
will give the Holy Spirit to those that ask him (Luke xi. 13), for it
was in answer to prayer that they were filled with the Holy Ghost: and
we have also an example of the improvement of that gift, which is
required of all on whom it is bestowed; have it and use it, use it and
have more of it. When they were filled with the Holy Ghost, they spoke
the word with all boldness; for the ministration of the Spirit is given
to every man, to profit withal. Talents must be traded with, not
buried. When they find the Lord God help them by his Spirit, they know
they shall not be confounded, Isa. l. 7.
The Prosperity of the Church; The Liberality of the Disciples.
32 And the multitude of them that believed were of one heart and of one
soul: neither said any of them that ought of the things which he
possessed was his own; but they had all things common. 33 And with
great power gave the apostles witness of the resurrection of the Lord
Jesus: and great grace was upon them all. 34 Neither was there any
among them that lacked: for as many as were possessors of lands or
houses sold them, and brought the prices of the things that were sold,
35 And laid them down at the apostles' feet: and distribution was
made unto every man according as he had need. 36 And Joses, who by
the apostles was surnamed Barnabas, (which is, being interpreted, The
son of consolation,) a Levite, and of the country of Cyprus, 37
Having land, sold it, and brought the money, and laid it at the
apostles' feet.
We have a general idea given us in these verses, and it is a very
beautiful one, of the spirit and state of this truly primitive church;
it is conspectus saeculi--a view of that age of infancy and innocence.
I. The disciples loved one another dearly. Behold, how good and how
pleasant it was to see how the multitude of those that believed were of
one heart, and of one soul (v. 32), and there was no such thing as
discord nor division among them. Observe here, 1. There were multitudes
that believed; even in Jerusalem, where the malignant influence of the
chief priests was most strong, there were three thousand converted on
one day, and five thousand on another, and, besides these, there were
added to the church daily; and no doubt they were all baptized, and
made profession of the faith; for the same Spirit that endued the
apostles with courage to preach the faith of Christ endued them with
courage to confess it. Note, The increase of the church is the glory of
it, and the multitude of those that believe, more than their quality.
Now the church shines, and her light is come, when souls thus fly like
a cloud into her bosom, and like doves to their windows, Isa. lx. 1, 8.
2. They were all of one heart, and of one soul. Though there were many,
very many, of different ages, tempers, and conditions, in the world,
who perhaps, before they believed, were perfect strangers to one
another, yet, when they met in Christ, they were as intimately
acquainted as if they had known one another many years. Perhaps they
had been of different sects among the Jews, before their conversion, or
had had discords upon civil accounts; but now these were all forgotten
and laid aside, and they were unanimous in the faith of Christ, and,
being all joined to the Lord, they were joined to one another in holy
love. This was the blessed fruit of Christ's dying precept to his
disciples, to love one another, and his dying prayer for them, that
they all might be one. We have reason to think they divided themselves
into several congregations, or worshipping assemblies, according as
their dwellings were, under their respective ministers; and yet this
occasioned no jealousy or uneasiness; for they were all of one heart,
and one soul, notwithstanding; and loved those of other congregations
as truly as those of their own. Thus it was then, and we may not
despair of seeing it so again, when the Spirit shall be poured out upon
us from on high.
II. The ministers went on in their work with great vigour and success
(v. 33): With great power gave the apostles witness of the resurrection
of the Lord Jesus. The doctrine they preached was, the resurrection of
Christ: a matter of fact, which served not only for the confirmation of
the truth of Christ's holy religion, but being duly explained and
illustrated, with the proper inferences from it, served for a summary
of all the duties, privileges, and comforts of Christians. The
resurrection of Christ, rightly understood and improved, will let us
into the great mysteries of religion. By the great power wherewith the
apostles attested the resurrection may be meant, 1. The great vigour,
spirit, and courage, with which they published and avowed this
doctrine; they did it not softly and diffidently, but with liveliness
and resolution, as those that were themselves abundantly satisfied of
the truth of it, and earnestly desired that others should be so too.
Or, 2. The miracles which they wrought to confirm their doctrine. With
works of great power, they gave witness to the resurrection of Christ,
God himself, in them, bearing witness too.
III. The beauty of the Lord our God shone upon them, and all their
performances: Great grace was upon them all, not only all the apostles,
but all the believers, charis megale--grace that had something great in
it (magnificent and very extraordinary) was upon them all. 1. Christ
poured out abundance of grace upon them, such as qualified them for
great services, by enduing them with great power; it came upon them
from on high, from above. 2. There were evident fruits of this grace in
all they said and did, such as put an honour upon them, and recommended
them to the favour of God, as being in his sight of great price. 3.
Some think it includes the favour they were in with the people. Every
one saw a beauty and excellency in them, and respected them.
IV. They were very liberal to the poor, and dead to this world. This
was as great an evidence of the grace of God in them as any other, and
recommended them as much to the esteem of the people.
1. They insisted not upon property, which even children seem to have a
sense of and a jealousy for, and which worldly people triumph in, as
Laban (Gen. xxxi. 43): All that thou seest is mine; and Nabal (1 Sam.
xxv. 11): My bread and my water. These believers were so taken up with
the hopes of an inheritance in the other world that this was as nothing
to them. No man said that aught of the things which he possessed was
his own, v. 32. They did not take away property, but they were
indifferent to it. They did not call what they had their own, in a way
of pride and vainglory, boasting of it, or trusting in it. They did not
call it their own, because they had, in affection, forsaken all for
Christ, and were continually expecting to be stripped of all for their
adherence to him. They did not say that aught was their own; for we can
call nothing our own but sin. What we have in the world is more God's
than our own; we have it from him, must use it for him, and are
accountable for it to him. No man said that what he had was his own,
idion--his peculiar; for he was ready to distribute, willing to
communicate, and desired not to eat his morsel alone, but what he had
to spare from himself and family his poor neighbours were welcome to.
Those that had estates were not solicitous to lay up, but very willing
to lay out, and would straiten themselves to help their brethren. No
marvel that they were of one heart and soul, when they sat so loose to
the wealth of this world; for meum--mine, and tuum--thine, are the
great makebates. Men's holding their own, and grasping at more than
their own, are the rise of wars and fightings.
2. They abounded in charity, so that, in effect, they had all things
common; for (v. 34) there was not any among them that lacked, but care
was taken for their supply. Those that had been maintained upon the
public charity were probably excluded when they turned Christians, and
therefore it was fit that the church should take care of them. As there
were many poor that received the gospel, so there were some rich that
were able to maintain them, and the grace of God made them willing.
Those that gather much have nothing over, because what they have over
they have for those who gather little, that they may have no lack, 2
Cor. viii. 14, 15. The gospel hath laid all things common, not so that
the poor are allowed to rob the rich, but so that the rich are
appointed to relieve the poor.
3. They did many of them sell their estates, to raise a fund for
charity: As many as had possession of lands or houses sold them, v. 34.
Dr. Lightfoot computes that this was the year of jubilee in the Jewish
nation, the fiftieth year (the twenty-eighth since they settled in
Canaan fourteen hundred years ago), so that, what was sold that year
being not to return till the next jubilee, lands then took a good
price, and so the sale of those lands would raise the more money. Now,
(1.) We are here told what they did with the money that was so raised:
They laid it at the apostles' feet--the left it to them to be disposed
of as they thought fit; probably they had their support from it; for
whence else could they have it? Observe, The apostles would have it
laid at their feet, in token of their holy contempt of the wealth of
the world; they thought it fitter it should be laid at their feet than
lodged in their hands or in their bosoms. Being laid there, it was not
hoarded up, but distribution was made, by proper persons, unto every
man according as he had need. Great care ought to be taken in the
distribution of public charity, [1.] That it be given to such as have
need; such as are not able to procure a competent maintenance of
themselves, through age, infancy, sickness, or bodily disability, or
incapacity of mind, want either of ingenuity or activity, cross
providences, losses, oppressions, or a numerous charge. Those who upon
any of these accounts, or any other, have real need, and have not
relations of their own to help them--but, above all, those that are
reduced to want for well doing, and for the testimony of a good
conscience, ought to be taken care of, and provided for, and, with such
a prudent application of what is given, as may be most for their
benefit. [2.] That it be given to every man for whom it is intended,
according as he has need, without partiality or respect of persons. It
is a rule in dispensing charity, as well as in administering justice,
ut parium par sit ratio--that those who are equally needy and equally
deserving should be equally helped, and that the charity should be
suited and adapted to the necessity, as the word is.
(2.) Here is one particular person mentioned that was remarkable for
this generous charity: it was Barnabas, afterwards Paul's colleague.
Observe, [1.] The account here given concerning him, v. 36. His name
was Joses; he was of the tribe of Levi, for there were Levites among
the Jews of the dispersion, who, it is probable, presided in their
synagogue--worship, and, according to the duty of that tribe, taught
them the good knowledge of the Lord. He was born in Cyprus, a great way
off from Jerusalem, his parents, though Jews, having a settlement
there. Notice is taken of the apostles' changing his name after he
associated with them. It is probable that he was one of the seventy
disciples, and, as he increased in gifts and graces, grew eminent, and
was respected by the apostles, who, in token of their value for him,
gave him a name, Barnabas--the son of prophecy (so it properly
signifies), he being endued with extraordinary gifts of prophecy. But
the Hellenist Jews (saith Grotius) called praying paraklesis, and
therefore by that word it is rendered here: A son of exhortation (so
some), one that had an excellent faculty of healing and persuading; we
have an instance of it, ch. xi. 22-24. A son of consolation (so we read
it); one that did himself walk very much in the comforts of the Holy
Ghost--a cheerful Christian, and this enlarged his heart in charity to
the poor; or one that was eminent for comforting the Lord's people, and
speaking peace to wounded troubled consciences; he had an admirable
facility that way. There were two among the apostles that were called
Boanerges--sons of thunder (Mark iii. 17); but here was a son of
consolation with them. Each had his several gift. Neither must censure
the other, but both case one another; let the one search the wound, and
then let the other heal it and bind it up. [2.] Here is an account of
his charity, and great generosity to the public fund. This is
particularly taken notice of, because of the eminency of his services
afterwards in the church of God, especially in carrying the gospel to
the Gentiles; and, that this might not appear to come from any ill-will
to his own nation, we have here his benevolence to the Jewish converts.
Or perhaps this is mentioned because it was a leading card, and an
example to others: He having land, whether in Cyprus, where he was
born, or in Judea, where he now lived, or elsewhere, is not certain,
but he sold it, not to buy elsewhere to advantage, but, as a Levite
indeed, who knew he had the Lord God of Israel for his inheritance, he
despised earthly inheritances, would be encumbered no more with them,
but brought the money, and laid it at the apostles' feet, to be given
in charity. Thus, as one that was designed to be a preacher of the
gospel, he disentangled himself from the affairs of this life: and he
lost nothing upon the balance of the account, by laying the
purchase-money at the apostles' feet, when he himself was, in effect,
numbered among the apostles, by that word of the Holy Ghost, Separate
me Barnabas and Saul for the work whereunto I have called them, ch.
xiii. 2. Thus, for the respect he showed to the apostles as apostles,
he had an apostle's reward.
__________________________________________________________________
A C T S.
CHAP. V.
In this chapter we have, I. The sin and punishment of Ananias and
Sapphira, who, for lying to the Holy Ghost, were struck dead at the
word of Peter, ver. 1-11. II. The flourishing state of the church, in
the power that went along with the preaching of the gospel, ver. 12-16.
III. The imprisonment of the apostles, and their miraculous discharge
out of prison, with fresh orders to go on to preach the gospel, which
they did, to the great vexation of their persecutors, ver. 17-26. IV.
Their arraignment before the great sanhedrim, and their justification
of themselves in what they did, ver. 27-33. V. Gamaliel's counsel
concerning them, that they should not persecute them, but let them
alone, and see what would come of it, and their concurrence, for the
present, with this advice, in the dismission of the apostles with no
more than a scourging, ver. 34-40. VI. The apostles' cheerful progress
in their work notwithstanding the prohibition laid upon them and the
indignity done them, ver. 41, 42.
The Case of Ananias and Sapphira.
1 But a certain man named Ananias, with Sapphira his wife, sold a
possession, 2 And kept back part of the price, his wife also being
privy to it, and brought a certain part, and laid it at the apostles'
feet. 3 But Peter said, Ananias, why hath Satan filled thine heart to
lie to the Holy Ghost, and to keep back part of the price of the land?
4 Whiles it remained, was it not thine own? and after it was sold,
was it not in thine own power? why hast thou conceived this thing in
thine heart? thou hast not lied unto men, but unto God. 5 And Ananias
hearing these words fell down, and gave up the ghost: and great fear
came on all them that heard these things. 6 And the young men arose,
wound him up, and carried him out, and buried him. 7 And it was about
the space of three hours after, when his wife, not knowing what was
done, came in. 8 And Peter answered unto her, Tell me whether ye sold
the land for so much? And she said, Yea, for so much. 9 Then Peter
said unto her, How is it that ye have agreed together to tempt the
Spirit of the Lord? behold, the feet of them which have buried thy
husband are at the door, and shall carry thee out. 10 Then fell she
down straightway at his feet, and yielded up the ghost: and the young
men came in, and found her dead, and, carrying her forth, buried her by
her husband. 11 And great fear came upon all the church, and upon as
many as heard these things.
The chapter begins with a melancholy but, which puts a stop to the
pleasant and agreeable prospect of things which we had in the foregoing
chapters; as every man, so every church, in its best state has its but.
1. The disciples were very holy, and heavenly, and seemed to be all
exceedingly good; but there were hypocrites among them, whose hearts
were not right in the sight of God, who, when they were baptized, and
took upon them the form of godliness, denied the power of godliness,
and stopped short of that. There is a mixture of bad with good in the
best societies on this side heaven; tares will grow among the wheat
until the harvest. 2. It was the praise of the disciples that they came
up to that perfection which Christ recommended to the rich young
man--they sold what they had, and gave to the poor; but even that
proved a cloak and cover of hypocrisy which was thought the greatest
proof and evidence of sincerity. 3. The signs and wonders which the
apostles wrought were hitherto miracles of mercy; but now comes in a
miracle of judgment, and here is an instance of severity following the
instances of goodness, that God may be both loved and feared. Observe
here,
I. The sin of Ananias and Sapphira his wife. It is good to see husband
and wife joining together in that which is good, but to be confederate
in evil is to be like Adam and Eve, when they agreed to eat the
forbidden fruit, and were one in their disobedience. Now their sin was,
1. That they were ambitious of being thought eminent disciples, and of
the first rank, when really they were not true disciples; they would
pass for some of the most fruitful trees in Christ's vineyard, when
really the root of the matter was not found in them. They sold a
possession, and brought the money (as Barnabas did) to the apostles'
feet, that they might not seem to be behind the very chief of
believers, but might be applauded and cried up, and stand so much the
fairer for preferment in the church, which perhaps they thought would
shortly shine in secular pomp and grandeur. Note, It is possible that
hypocrites may deny themselves in one thing, but then it is to serve
themselves in another; they may forego their secular advantage in one
instance, with a prospect of finding their account in something else.
Ananias and Sapphira would take upon them a profession of Christianity,
and make a fair show in the flesh with it, and so would mock God, and
deceive others, when they knew they could not go through with the
Christian profession. It was commendable, and so far it was right, in
that rich young man, that he would not pretend to follow Christ, when,
if it should come to a pinch, he knew he could not come up to his
terms, but he went away sorrowful. Ananias and Sapphira pretended they
could come up to the terms, that they might have the credit of being
disciples, when really they could not, and so were a discredit to
discipleship. Note, It is often of fatal consequence for people to go a
greater length in profession than their inward principle will admit of.
2. That they were covetous of the wealth of the world, and distrustful
of God and his providence: They sold their land, and perhaps then, in a
pang of zeal, designed no other than to dedicate the whole of the
purchase-money to pious uses, and made a vow, or at least conceived a
full purpose, to do so; but, when the money was received, their heart
failed them, and they kept back part of the price, (v. 2), because they
loved the money, and thought it was too much to part with at once, and
to trust in the apostles' hands, and because they knew not but they
might want it themselves; though now all things were common, yet it
would not be so long, and what should they do in a time of need, if
they should leave themselves nothing to take to? They could not take
God's word that they should be provided for, but thought they would
play a wiser part than the rest had done, and lay up for a rainy day.
Thus they thought to serve both God and mammon--God, by bringing part
of the money to the apostles' feet, and mammon, by keeping the other
part in their own pockets; as if there were not an all-sufficiency in
God to make up the whole to them, except they retained some in their
own hands by way of caution-money. Their hearts were divided, so they
were found faulty, Hos. x. 2. They halted between two; if they had been
thorough-paced worldlings, they would not have sold their possession;
and, if they had been thorough-paced Christians, they would not have
detained part of the price. 3. That they thought to deceive the
apostles, and make them believe they brought the whole purchase-money,
when really it was but a part. They came with as good an assurance, and
as great a show of piety and devotion, as any of them, and laid the
money at the apostles' feet, as if it were their all. They dissembled
with God and his Spirit, with Christ and his church and ministers; and
this was their sin.
II. The indictment of Ananias, which proved both his condemnation and
execution for this sin. When he brought the money, and expected to be
commended and encouraged, as others were, Peter took him to task about
it, He, without any enquiry or examination of witnesses concerning it,
charges him peremptorily with the crime, and aggravates it, and lays a
load upon him for it, showing it to him in its own colour, v. 3, 4. The
Spirit of God in Peter not only discovered the fact without any
information (when perhaps no man in the world knew it but the man and
his wife themselves), but likewise discerned the principle of reigning
infidelity in the heart of Ananias, which was at the bottom of it, and
therefore proceeded against him so suddenly. Had it been a sin of
infirmity, through the surprise of a temptation, Peter would have taken
Ananias aside, and have bidden him go home, and fetch the rest of the
money, and repent of his folly in attempting to put this cheat upon
them; but he knew that his heart was fully set in him to do this evil,
and therefore allowed him not space to repent. He here showed him,
1. The origin of his sin: Satan filled his heart; he not only suggested
it to him, and put it into his head, but hurried him on with resolution
to do it. Whatever is contrary to the good Spirit proceeds from the
evil spirit, and those hearts are filled by Satan in which worldliness
reigns, and has the ascendant. Some think that Ananias was one of those
that had received the Holy Ghost, and was filled with his gifts, but,
having provoked the Spirit to withdraw from him, now Satan filled his
heart; as, when the Spirit of the Lord departed from Saul, an evil
spirit from God troubled him. Satan is a lying spirit; he was so in the
mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by
this made it appear that he filled his heart.
2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous
nature that he could not have been guilty of it if Satan had not filled
his heart.
(1.) The phrase which we render lying to the Holy Ghost, pseusasthai se
to pneuma to hagion, some read, to belie the Holy Ghost, which may be
taken two ways: [1.] That he belied the Holy Ghost in himself; so Dr.
Lightfoot takes it, and supposes that Ananias was not an ordinary
believer, but a minister, and one that had received the gift of the
Holy Ghost with the hundred and twenty (for mention is made of him
immediately after Barnabas); yet he durst thus, by dissembling, belie
and shame that gift. Or thus; Those who had sold their estates, and
laid the money at the apostles' feet, did it by the special impulse of
the Holy Ghost, enabling them to do an act so very great and generous;
and Ananias pretended that he was moved by the Holy Ghost to do what he
did, as others were; whereas it appeared by his baseness that he was
not under the influence of the good Spirit at all; for, had it been his
work, it would have been perfect. [2.] That he belied the Holy Ghost in
the apostles, to whom he brought the money; he misrepresented the
Spirit they were actuated by, either by a suspicion that they would not
faithfully distribute what they were entrusted with (which was a base
suggestion, as if they were false to the trust reposed in them), or by
an assurance that they could not discover the fraud. He belied the Holy
Ghost when by what he did he would have it thought that those who are
endued with the gifts of the Holy Ghost might as easily be imposed upon
as other men; like Gehazi, whom his master convicted of his error by
that word, Went not my heart with thee? 2 Kings v. 26. It is charged
upon the house of Israel and Judah, when, like Ananias here, they dealt
very treacherously, that they belied the Lord, saying, It is not he,
Jer. v. 11, 12. Thus Ananias thought the apostles were altogether such
as himself, and this was belying the Holy Ghost in them, as if he were
not in them a discerner of spirits, whereas they had all the gifts of
the Spirit in them, which to others were divided severally. See 1 Cor.
xii. 8-11. Those that pretend to an inspiration of the Spirit, in
imposing upon the church their own fancies, either in opinion or
practice--that say they are moved from above when they are carried on
by their pride, covetousness, or affectation of dominion, belie the
Holy Ghost.
(2.) But we read it, to lie unto the Holy Ghost, which reading is
countenanced by v. 4, Thou hast not lied unto men, but unto God. [1.]
Ananias told a lie, a deliberate lie, and with a purpose to deceive; he
told Peter that he had sold a possession (house or lands) and this was
the purchase-money. Perhaps he expressed himself in words that were
capable of a double meaning, used some equivocations about it, which he
thought might palliate the matter a little, and save him from the guilt
of a downright lie: or perhaps he said nothing; but it was all one, he
did as the rest did who brought the whole price, and would be thought
to do so, and expected the praise those had that did so, and the same
privilege and access to the common stock as they had; and therefore it
was an implicit protestation that he brought the whole price, as they
did; and this was a lie, for he kept back part. Note, Many are brought
to gross lying by reigning pride, and affectation of the applause of
men, particularly in works of charity to the poor. That therefore we
may not be found boasting of a false gift given to us, or given by us
(Prov. xxv. 14), we must not boast even of a true gift, which is the
meaning of our Saviour's caution in works of charity, Let not thy left
hand know what thy right hand doeth. Those that boast of good works
they never did, or promise good works they never do, or make the good
works they do more or better than really they are, come under the guilt
of Ananias's lie, which it concerns us all to dread the thought of.
[2.] He told this lie to the Holy Ghost. It was not so much to the
apostles as to the Holy Ghost in them that the money was brought, and
that was said which was said, v. 4, Thou hast not lied unto men (not to
men only, not to men chiefly, though the apostles be but men), but thou
hast lied unto God. Hence it is justly inferred that the Holy Ghost is
God; for he that lieth to the Holy Ghost lieth to God. "Those that lied
to the apostles, actuated and acting by the Spirit of God, are said to
lie to God, because the apostles acted by the power and authority of
God, whence it follows (as Dr. Whitby well observes) that the power and
authority of the Spirit must be the power and authority of God." And,
as he further argues, "Ananias is said to lie to God, because he lied
to that Spirit in the apostles which enabled them to discern the
secrets of men's hearts and actions, which being the property of God
alone, he that lies to him must therefore lie to God, because he lies
to one who has the incommunicable property of God, and consequently the
divine essence."
3. The aggravations of the sin (v. 4): While it remained, was it not
thine own? And, after it was sold, was it not in thine own power? Which
may be understood two ways:--(1.) "Thou wast under no temptation to
keep back part of the price; before it was sold it was thy own, and not
mortgaged nor encumbered, nor any way engaged for debt; and when it was
sold it was in thy own power to dispose of the money at thy pleasure;
so that thou mightest as well have brought the whole as a part. Thou
hadst no debts to pay, perhaps no children to provide for; so that thou
wast not under the influence of any particular inducement to keep back
part of the price. Thou was a transgressor without a cause." Or, (2.)
"Thou wast under no necessity of selling thy land at all, nor bringing
any of the money to the apostles' feet. Thou mightest have kept the
money, if thou hadst pleased, and the land too, and never have
pretended to this piece of perfection." This rule of charity the
apostle gives, that people be not pressed, and that it be not urged as
of necessity, because God loves a cheerful giver (2 Cor. ix. 7), and
Philemon must do a good work, not as it were of necessity, but
willingly, Philem. 14. As it is better not to vow than to vow and not
to pay, so better had it been for him not to have sold his land at all
than thus to keep back part of the price; not to have pretended to do
the good work than thus to do it by the halves. "When it was sold, it
was in thine own power; but it was not so when it was vowed: thou hadst
then opened thy mouth to the Lord, and couldst not go back." Thus, in
giving our hearts to God, we are not admitted to divide them. Satan,
like the mother whose own the child was not, would take up with a half;
but God will have all or none.
4. All this guilt, thus aggravated, is charged upon him: Why hast thou
conceived this thing in thine heart? Observe, Though Satan filled his
heart to do it, yet he is said to have conceived it in his own heart,
which shows that we cannot extenuate our sins by laying the fault of
them upon the devil; he tempts, but he cannot force; it is of our own
lusts that we are drawn away and enticed. The evil thing, whatever it
is, that is said or done, the sinner has conceived it in his own heart;
and therefore, if thou scornest, thou alone shalt bear it. The close of
the charge is very high, but very just: Thou hast not lied unto men,
but unto God. What emphasis does the prophet lay upon that of Ahaz, not
wearying men only, but wearying my God also! Isa. vii. 13. And Moses
upon that of Israel, Your murmurings are not against us, but against
the Lord! Exod. xvi. 8. So here, Thou mightest have imposed upon us,
who are men like thyself; but, be not deceived, God is not mocked. If
we think to put a cheat upon God, we shall prove in the end to have put
a fatal cheat upon our own souls.
III. The death and burial of Ananias, v. 5, 6.
1. He died upon the spot: Ananias, hearing these words, was speechless,
in the same sense that he was who was charged with intruding into the
wedding feast without a wedding garment: he had nothing to say for
himself; but this was not all: he was struck speechless with a witness,
for he was struck dead: He fell down, and gave up the ghost. It does
not appear whether Peter designed and expected that this would follow
upon what he said to him; it is probable that he did, for to Sapphira
his wife Peter particularly spoke death, v. 9. Some think that an angel
struck him, that he died, as Herod, ch. xii. 23. Or, his own conscience
smote him with such horror and amazement at the sense of his guilt,
that he sunk and died away under the load of it. And perhaps, when he
was convicted of lying to the Holy Ghost, he remembered the
unpardonableness of the blasphemy against the Holy Ghost, which struck
him like a dagger to the heart. See the power of the word of God in the
mouth of the apostles. As it was to some a savour of life unto life, so
it was to others a savour of death unto death. As there are those whom
the gospel justifies, so there are those whom it condemns. This
punishment of Ananias may seem severe, but we are sure it was just.
(1.) It was designed to maintain the honour of the Holy Ghost as now
lately poured out upon the apostles, in order to the setting up of the
gospel kingdom. It was a great affront which Ananias put upon the Holy
Ghost, as if he could be imposed upon: and it had a direct tendency to
invalidate the apostles' testimony; for, if they could not by the
Spirit discover this fraud, how could they by this Spirit discover the
deep things of God, which they were to reveal to the children of men?
It was therefore necessary that the credit of the apostles' gifts and
powers should be supported, though it was at this expense. (2.) It was
designed to deter others from the like presumptions, now at the
beginning of this dispensation. Simon Magus afterwards was not thus
punished, nor Elymas; but Ananias was made an example now at first,
that, with the sensible proofs given what a comfortable thing it is to
receive the Spirit, there might be also sensible proofs given what a
dangerous thing it is to resist the Spirit, and do despite to him. How
severely was the worshipping of the golden calf punished, and the
gathering of sticks on the sabbath-day, when the laws of the second and
fourth commandments were now newly given! So was the offering of
strange fire by Nadab and Abihu, and the mutiny of Korah and his
company, when the fire from heaven was now newly given, and the
authority of Moses and Aaron now newly established. The doing of this
by the ministry of Peter, who himself with a lie denied his Master but
a little while ago, intimates that it was not the resentment of a wrong
done to himself; for then he, who had himself been faulty, would have
had charity for those that offended; and he, who himself had repented
and been forgiven, would have forgiven this affront, and endeavoured to
bring this offender to repentance; but it was the act of the Spirit of
God in Peter: to him the indignity was done, and by him the punishment
was inflicted.
2. He was buried immediately, for this was the manner of the Jews (v.
6): The young men, who it is probable were appointed to that office in
the church of burying the dead, as among the Romans the libitinarii and
polinctores; or the young men that attended the apostles, and waited on
them, they wound up the dead body in grave-clothes, carried it out of
the city, and buried it decently, though he died in sin, and by an
immediate stroke of divine vengeance.
IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was
first in the transgression, and tempted her husband to eat this
forbidden fruit. She came in to the place where the apostles were,
which, as it should seem, was Solomon's porch, for there we find them
(v. 12), a part of the temple where Christ used to walk, John x. 23.
She came in about three hours after, expecting to share in the thanks
of the house for her coming in, and consenting to the sale of the land,
of which perhaps she was entitled to her dower or thirds; for she knew
not what had been done. It was strange that nobody ran to tell her of
the sudden death of her husband, that she might keep away; perhaps some
one did, and she was not at home; and so when she came to present
herself before the apostles, as a benefactor to the fund she met with a
breach instead of a blessing.
1. She was found guilty of sharing with her husband in his sin, by a
question that Peter asked her (v. 8): Tell me whether you sold the land
for so much? naming the sum which Ananias had brought and laid at the
apostles' feet. "Was this all you received for the sale of the land,
and had you no more for it?" "No," saith she, "we had no more, but that
was every farthing we received." Ananias and his wife agreed to tell
the same story, and the bargain being private, and by consent kept to
themselves, nobody could disprove them, and therefore they thought they
might safely stand in the lie, and should gain credit to it. It is sad
to see those relations who should quicken one another to that which is
good harden one another in that which is evil.
2. Sentence was passed upon her, that she should partake in her
husband's doom, v. 9.
(1.) Her sin is opened: How is it that you have agreed together to
tempt the Spirit of the Lord? Before he passes sentence, he makes her
to know her abominations, and shows her the evil of her sin. Observe,
[1.] That they tempted the Spirit of the Lord; as Israel tempted God in
the desert, when they said, Is the Lord among us, or is he not? after
they had seen so many miraculous proofs of his power; and not only his
presence, but his presidency, when they said, Can God furnish a table?
So here, "Can the Spirit in the apostles discover this fraud? Can they
discern that this is but a part of the price, when we tell them it is
the whole?" Can he judge through this dark cloud? Job xxii. 13. They
saw that the apostles had the gift of tongues; but had they the gift of
discerning spirits? Those that presume upon security and impunity in
sin tempt the Spirit of God; they tempt God as if he were altogether
such a one as themselves. [2.] That they agreed together to do it,
making the bond of their relation to each other (which by the divine
institution is a sacred tie) to become a bond of iniquity. It is hard
to say which is worse between yoke-fellows and other relations--a
discord in good or concord in evil. It seems to intimate that their
agreeing together to do it was a further tempting of the Spirit; as if,
when they had engaged to keep one another's counsel in this matter,
even the Spirit of the Lord himself could not discover them. Thus they
digged deep to hide their counsel from the Lord, but were made to know
it is in vain. "How is it that you are thus infatuated? What strange
stupidity has seized you, that you would venture to make trial of that
which is past dispute? How is it that you, who are baptized Christians,
do not understand yourselves better? How durst you run so great a
risk?"
(2.) Her doom is read: Behold, the feet of those who have buried thy
husband are at the door (perhaps he heard them coming, or knew that
they could not be long): and they shall carry thee out. As Adam and
Eve, who agreed to eat the forbidden fruit, were turned together out of
paradise, so Ananias and Sapphira, who agreed to tempt the Spirit of
the Lord, were together chased out of the world.
3. The sentence executed itself. There needed no executioner, a killing
power went along with Peter's word, as sometimes a healing power did;
for the God in whose name he spoke kills and makes alive; and out of
his mouth (and Peter was now his mouth) both evil and good proceed (v.
10): Then fell she down straightway at his feet. Some sinners God makes
quick work with, while others he bears long with; for which difference,
doubtless, there are good reasons; but he is not accountable to us for
them. She heard not till now that her husband was dead, the notice of
which, with the discovery of her sin, and the sentence of death passed
upon her, struck her as a thunderbolt and took her away as with a
whirlwind. And many instances there are of sudden deaths which are not
to be looked upon as the punishment of some gross sin, like this. We
must not think that all who die suddenly are sinners above others;
perhaps it is in favour to them, that they have a quick passage:
however, it is forewarning to all to be always ready. But here it is
plain that it was in judgment. Some put the question concerning the
eternal state of Ananias and Sapphira, and incline to think that the
destruction of the flesh was that the spirit might be saved in the day
of the Lord Jesus. And I should go in with that charitable opinion if
there had been any space given them to repent, as there was to the
incestuous Corinthian. But secret things belong not to us. It is said,
She fell down at Peter's feet; there, where she should have laid the
whole price and did not, she was herself laid, as it were to make up
the deficiency. The young men that had the care of funerals coming in
found her dead; and it is not said, They wound her up, as they did
Ananias, but, They carried her out as she was, and buried her by her
husband; and probably an inscription was set over their graves,
intimating that they were joint-monuments of divine wrath against those
that lie to the Holy Ghost. Some ask whether the apostles kept the
money which they did bring, and concerning which they lied? I am apt to
think they did; they had not the superstition of those who said, It is
not lawful for us to put it into the treasury: for unto the pure all
things are pure. What they brought was not polluted to those to whom
they brought it; but what they kept back was polluted to those that
kept it back. Use was made of the censers of Korah's mutineers.
V. The impression that this made upon the people. Notice is taken of
this in the midst of the story (v. 5): Great fear came upon all that
heard these things, that heard what Peter said, and saw what followed;
or upon all that heard the story of it; for, no doubt, it was all the
talk of the city. And again (v. 11), Great fear came upon all the
church, and upon as many as heard these things. 1. Those that had
joined themselves to the church were thereby struck with an awe of God
and of his judgments, and with a greater veneration for this
dispensation of the Spirit which they were now under. It was not a damp
or check to their holy joy, but it taught them to be serious in it, and
to rejoice with trembling. All that laid their money at the apostles'
feet after this were afraid of keeping back any part of the price. 2.
All that heard it were put into a consternation by it, and were ready
to say, Who is able to stand before this holy Lord God and his Spirit
in the apostles? As 1 Sam. vi. 20.
The Progress of the Gospel.
12 And by the hands of the apostles were many signs and wonders wrought
among the people; (and they were all with one accord in Solomon's
porch. 13 And of the rest durst no man join himself to them: but the
people magnified them. 14 And believers were the more added to the
Lord, multitudes both of men and women.) 15 Insomuch that they
brought forth the sick into the streets, and laid them on beds and
couches, that at the least the shadow of Peter passing by might
overshadow some of them. 16 There came also a multitude out of the
cities round about unto Jerusalem, bringing sick folks, and them which
were vexed with unclean spirits: and they were healed every one.
We have here an account of the progress of the gospel, notwithstanding
this terrible judgment inflicted upon two hypocrites.
I. Here is a general account of the miracles which the apostles wrought
(v. 12): By the hands of the apostles were many signs and wonders
wrought among the people, many miracles of mercy for one of judgment.
Now the gospel power returned to its proper channel, which is that of
mercy and grace. God had come out of his place to punish, but now
returns to his place, to his mercy-seat again. The miracles they
wrought proved their divine mission. They were not a few, but many, of
divers kinds and often repeated; they were signs and wonders, such
wonders as were confessedly signs of a divine presence and power. They
were not done in a corner, but among the people, who were at liberty to
enquire into them, and, if there had been any fraud or collusion in
them, would have discovered it.
II. We are here told what were the effects of these miracles which the
apostles wrought.
1. The church was hereby kept together, and confirmed in its adherence
both to the apostles and to one another: They of the church were all
with one accord in Solomon's porch. (1.) They met in the temple, in the
open place that was called Solomon's porch. It was strange that the
rulers of the temple suffered them to keep their meeting there. But God
inclined their hearts to tolerate them there awhile, for the more
convenient spreading of the gospel; and those who permitted buyers and
sellers could not for shame prohibit such preachers and healers there.
They all met in public worship; so early was the institution of
religious assemblies observed in the church, which must by no means be
forsaken or let fall, for in them a profession of religion is kept up.
(2.) They were there with one accord, unanimous in their doctrine,
worship, and discipline; and there was no discontent nor murmuring
about the death of Ananias and Sapphira, as there was against Moses and
Aaron about the death of Korah and his company: You have killed the
people of the Lord, Num. xvi. 41. The separation of hypocrites, by
distinguishing judgments, should make the sincere cleave so much the
closer to each other and to the gospel ministry.
2. It gained the apostles, who were the prime ministers in Christ's
kingdom, very great respect. (1.) The other ministers kept their
distance: Of the rest of their company durst no man join himself to
them, as their equal or an associate with them; though others of them
were endued with the Holy Ghost, and spoke with tongues, yet none of
them at this time did such signs and wonders as the apostles did: and
therefore they acknowledged their superiority, and in every thing
yielded to them. (2.) All the people magnified them, and had them in
great veneration, spoke of them with respect, and represented them as
the favourites of Heaven, and unspeakable blessings to this earth.
Though the chief priests vilified them, and did all they could to make
them contemptible, this did not hinder the people from magnifying them,
who saw the thing in a true light. Observe, The apostles were far from
magnifying themselves; they transmitted the glory of all they did very
carefully and faithfully to Christ, and yet the people magnified them;
for those that humble themselves shall be exalted, and those honoured
that honour God only.
3. The church increased in number (v. 14): Believers were the more
added to the Lord, and no doubt joined themselves to the church, when
they saw that God was in it of a truth, even multitudes both of men and
women. They were so far from being deterred by the example that was
made of Ananias and Sapphira that they were rather invited by it into a
society that kept such a strict discipline. Observe, (1.) Believers are
added to the Lord Jesus, joined to him, and so joined to his mystical
body, from which nothing can separate us and cut us off, but that which
separates us and cuts us off from Christ. Many have been brought to the
Lord, and yet there is room for others to be added to him, added to the
number of those that are united to him; and additions will still be
making till the mystery of God shall be finished, and the number of the
elect accomplished. (2.) Notice is taken of the conversion of women as
well as men; more notice than generally was in the Jewish church, in
which they neither received the sign of circumcision nor were obliged
to attend the solemn feasts; and the court of the women was one of the
outer courts of the temple. But, as among those that followed Christ
while he was upon earth, so among those that believed on him after he
went to heaven, great notice was taken of the good women.
4. The apostles had abundance of patients, and gained abundance of
reputation both to themselves and their doctrine by the cure of them
all, v. 15, 16. So many signs and wonders were wrought by the apostles
that all manner of people put in for the benefit of them, both in city
and country, and had it. (1.) In the city: They brought forth their
sick into the streets; for it is probable that the priests would not
suffer them to bring them into the temple to Solomon's porch, and the
apostles had not leisure to go to the houses of them all. And they laid
them on beds and couches (because they were so weak that they could
neither go nor stand), that at the least the shadow of Peter, passing
by, might overshadow some of them, though it could not reach them all;
and, it should seem, it had the desired effect, as the woman's touch of
the hem of Christ's garment had; and in this, among other things, that
word of Christ was fulfilled, Greater works than these shall you do.
God expresses his care of his people, by his being their shade on their
right hand; and the benign influences of Christ as a king are compared
to the shadow of a great rock. Peter comes between them and the sun,
and so heals them, cuts them off from a dependence upon creature
sufficiency as insufficient, that they may expect help only from that
Spirit of grace with whom he was filled. And, if such miracles were
wrought by Peter's shadow, we have reason to think they were so by the
other apostles, as by the handkerchiefs from Paul's body (ch. xix. 12),
no doubt both being with an actual intention in the minds of the
apostles thus to heal; so that it is absurd to infer hence a healing
virtue in the relics of saints that are dead and gone; we read not of
any cured by the relics of Christ himself, after he was gone, as
certainly we should if there had been any such thing. (2.) In the
country towns: Multitudes came to Jerusalem from the cities round
about, bringing sick folks that were afflicted in body, and those that
were vexed with unclean spirits, that were troubled in mind, and they
were healed every one; distempered bodies and distempered minds were
set to rights. Thus opportunity was given to the apostles, both to
convince people's judgments by these miracles of the heavenly origin of
the doctrine they preached, and also to engage people's affections both
to them and it, by giving them a specimen of its beneficial tendency to
the welfare of this lower world.
The Apostles Imprisoned; The Apostles Released by an Angel; The
Disappointment of the Council.
17 Then the high priest rose up, and all they that were with him,
(which is the sect of the Sadducees,) and were filled with indignation,
18 And laid their hands on the apostles, and put them in the common
prison. 19 But the angel of the Lord by night opened the prison
doors, and brought them forth, and said, 20 Go, stand and speak in
the temple to the people all the words of this life. 21 And when they
heard that, they entered into the temple early in the morning, and
taught. But the high priest came, and they that were with him, and
called the council together, and all the senate of the children of
Israel, and sent to the prison to have them brought. 22 But when the
officers came, and found them not in the prison, they returned, and
told, 23 Saying, The prison truly found we shut with all safety, and
the keepers standing without before the doors: but when we had opened,
we found no man within. 24 Now when the high priest and the captain
of the temple and the chief priests heard these things, they doubted of
them whereunto this would grow. 25 Then came one and told them,
saying, Behold, the men whom ye put in prison are standing in the
temple, and teaching the people.
Never did any good work go on with any hope of success, but it met with
opposition; those that are bent to do mischief cannot be reconciled to
those who make it their business to do good. Satan, the destroyer of
mankind, ever was, and will be, an adversary to those who are the
benefactors of mankind; and it would have been strange if the apostles
had gone on thus teaching and healing and had had no check. In these
verses we have the malice of hell and the grace of heaven struggling
about them, the one to drive them off from this good work, the other to
animate them in it,
I. The priests were enraged at them, and shut them up in prison, v. 17,
18. Observe, 1. Who their enemies and persecutors were. The high priest
was the ringleader, Annas or Caiaphas, who saw their wealth and
dignity, their power and tyranny, that is, their all, at stake, and
inevitably lost, if the spiritual and heavenly doctrine of Christ
should get ground and prevail among the people. Those that were most
forward to join with the high priest herein were the sect of the
Sadducees, who had a particularly enmity to the gospel of Christ,
because it confirmed and established the doctrine of the invisible
world, the resurrection of the dead, and the future state, which they
denied. It is not strange if men of no religion be bigoted in their
opposition to true and pure religion. 2. How they were affected towards
them, ill affected, and exasperated to the last degree. When they heard
and saw what flocking there was to the apostles, and how considerable
they were become, they rose up in a passion, as men that could no
longer bear it, and were resolved to make head against it, being filled
with indignation at the apostles for preaching the doctrine of Christ,
and curing the sick,--at the people for hearing them, and bringing the
sick to them to be cured,--and at themselves and their own party for
suffering this matter to go so far, and not knocking it on the head at
first. Thus are the enemies of Christ and his gospel a torment to
themselves. Envy slays the silly one. 3. How they proceeded against
them (v. 18): They laid their hands on them, perhaps their own hands
(so low did their malice make them stoop), or, rather, the hands of
their officers, and put them in the common prison, among the worst of
malefactors. Hereby they designed, (1.) To put a restraint upon them;
though they could not lay any thing criminal to their charge worthy of
death or of bonds, yet while they had them in prison they kept them
from going on in their work, and this they reckoned a good point
gained. Thus early were the ambassadors of Christ in bonds. (2.) To put
a terror upon them, and so to drive them off from their work. The last
time they had them before them, they only threatened them (ch. iv. 21);
but now, finding that this did not do, they imprisoned them, to make
them afraid of them. (3.) To put a disgrace upon them, and therefore
they chose to clap them up in the common prison, that, being thus
vilified, the people might not, as they had done, magnify them. Satan
has carried on his design against the gospel very much by making the
preachers and professors of it appear despicable.
II. God sent his angel to release them out of prison, and to renew
their commission to preach the gospel. The powers of darkness fight
against them, but the Father of lights fights for them, and sends an
angel of light to plead their cause. The Lord will never desert his
witnesses, his advocates, but will certainly stand by them, and bear
them out.
1. The apostles are discharged, legally discharged, from their
imprisonment (v. 19): The angel of the Lord by night, in spite of all
the locks and bars that were upon them, opened the prison doors, and,
in spite of all the vigilance and resolution of the keepers that stood
without before the doors, brought forth the prisoners (see v. 23), gave
them authority to go out without crime, and led them through all
opposition. This deliverance is not so particularly related as that of
Peter (ch. xii. 7, &c.); but the miracle here was the very same. Note,
There is no prison so dark, so strong, but God can both visit his
people in it, and, if he pleased, fetch them out of it. This discharge
of the apostles out of prison by an angel was a resemblance of Christ's
resurrection, and his discharge out of the prison of the grave, and
would help to confirm the apostles' preaching of it.
2. They are charged, and legally charged, to go on with their work, so
as thereby to be discharged from the prohibition which the high priest
laid them under; the angel bade them, Go, stand, and speak in the
temple to the people all the words of this life, v. 20. When they were
miraculously set at liberty, they must not think it was that they might
save their lives by making their escape out of the hands of their
enemies. No; it was that they might to on with their work with so much
the more boldness. Recoveries from sickness, releases out of trouble,
are granted us, and are to be looked upon by us as granted, not that we
may enjoy the comforts of our life, but that God may be honoured with
the services of our life. Let my soul live, and it shall praise thee,
Ps. cxix. 175. Bring my soul out of prison (as the apostles here), that
I may praise thy name, Ps. cxliii. 7. See Isa. xxxviii. 22. Now in this
charge given them, observe, (1.) Where they must preach: Speak in the
temple. One would think, though they might not quit their work, yet it
had been prudent to go on with it in a more private place, where it
would give less offence to the priests than in the temple, and so would
the less expose them. No; "Speak in the temple, for this is the place
of concourse, this is your Father's house, and it is not to be as yet
quite left desolate." It is not for the preachers of Christ's gospel to
retire into corners, as long as they can have any opportunity of
preaching in the great congregation. (2.) To whom they must preach:
"Speak to the people; not to the princes and rulers, for they will not
hearken; but to the people, who are willing and desirous to be taught,
and whose souls are as precious to Christ, and ought to be so to you,
as the souls of the greatest. Speak to the people, to all in general,
for all are concerned." (3.) How they must preach: Go, stand, and
speak, which intimates, not only they must speak publicly, stand up and
speak, that all may hear; but that they must speak boldly and
resolutely: Stand and speak; that is, "Speak it as those that resolve
to stand to it, to live and die by it." (4.) What they must speak: All
the words of this life. This life which you have been speaking of among
yourselves, referring perhaps to the conferences concerning heaven
which they had among themselves for their own and one another's
encouragement in prison: "Go, and preach the same to the world, that
others may be comforted with the same comforts with which you
yourselves are comforted of God." Or, "of this life which the Sadducees
deny, and therefore persecute you; preach this, though you know it is
this that they have indignation at." Or, "of this life emphatically;
this heavenly, divine life, in comparison with which the present
earthly life does not deserve the name." Or, "these words of life, the
very same you have preached, these words which the Holy Ghost puts into
your mouth." Note, The words of the gospel are the words of life,
quickening words; they are spirit, and they are life; words whereby we
may be saved--that is the same with this here, ch. xi. 14. The gospel
is the word of this life, for it secures to us the privileges of our
way as well as those of our home, and the promises of the life that now
is as well as of that to come. And yet even spiritual and eternal life
are brought so much to light in the gospel that they may be called this
life; for the word is nigh thee. Note, The gospel is concerning matters
of life and death, and ministers must preach it and people hear it
accordingly. They must speak all the words of this life, and not
conceal any for fear of offending, or in hope of ingratiating
themselves with their rulers. Christ's witnesses are sworn to speak the
whole truth.
III. They went on with their work (v. 21): When they heard this, when
they heard that it was the will of God that they should continue to
preach in the temple, they returned to Solomon's porch, v. 12. 1. It
was a great satisfaction to them to have these fresh orders. Perhaps
they began to question whether, if they had their liberty, they should
preach as publicly in the temple as they had done, because they had
been told, when they were persecuted in one city, to flee to another.
But, now that the angel ordered them to go preach in the temple, their
way was plain, and they ventured without any difficulty, entered into
the temple, and feared not the face of man. Note, If we may but be
satisfied concerning our duty, our business is to keep close to this,
and then we may cheerfully trust God with our safety. (2.) They set
themselves immediately to execute them, without dispute or delay. They
entered into the temples early in the morning (as soon as the gates
were opened, and people began to come together there), and taught them
the gospel of the kingdom: and did not at all fear what man could do
unto them. The case here was extraordinary: the whole treasure of the
gospel is lodged in their hands; if they be silent now the springs are
shut up, and the whole work falls to the ground and is made to cease,
which is not the case of ordinary ministers, who therefore are not by
this example bound to throw themselves into the mouth of danger; and
yet when God gives opportunity of doing good, though we be under the
restraint and terror of human powers, we should venture far rather than
let go such an opportunity.
IV. The high priest and his party went on with their prosecution, v.
21. They, supposing they had the apostles sure enough, called the
council together, a great and extraordinary council, for they summoned
all the senate of the children of Israel. See here,
1. How they were prepared, and how big with expectation, to crush the
gospel of Christ and the preachers of it, for they raised the whole
posse. The last time they had the apostles in custody they convened
them only before a committee of those that were of the kindred of the
high priest, who were obliged to act cautiously; but now, that they
might proceed further and with more assurance, they called together,
pasan ten gerousian--all the eldership, that is (says Dr. Lightfoot),
all the three courts or benches of judges in Jerusalem, not only the
great sanhedrim, consisting of seventy elders, but the other two
judicatories that were erected one in the outer-court gate of the
temple, the other in the inner or beautiful gate, consisting of
twenty-three judges each; so that, if there was a full appearance, here
were one hundred and sixteen judges. Thus God ordered it, that the
confusion of the enemies, and the apostles' testimony against them,
might be more public, and that those might hear the gospel who would
not hear it otherwise than from the bar. Howbeit, the high priest meant
not so, neither did his heart think so; but it was in his heart to
rally all his forces against the apostles, and by a universal consent
to cut them all off at once.
2. How they were disappointed, and had their faces filled with shame:
He that sits in heaven laughs at them, and so may we too, to see how
gravely the court is set; and we may suppose the high priest makes a
solemn speech to them, setting forth the occasion of their coming
together--that a very dangerous faction was now lately raised at
Jerusalem, by the preaching of the doctrine of Jesus, which it was
needful, for the preservation of their church (which never was in such
danger as now), speedily and effectually to suppress--that it was now
in the power of their hands to do it, for he had the ringleaders of the
faction now in the common prison, to be proceeded against, if they
would but agree to it, with the utmost severity. An officer is, in
order hereunto, despatched immediately to fetch the prisoners to the
bar. But see how they are baffled. (1.) The officers come, and tell
them that they are not to be found in the prison, v. 22, 23. They last
time they were forthcoming when they were called for, ch. iv. 7. But
now they were gone, and the report which the officers make is, "The
prison-doors truly found we shut with all safety" (nothing had been
done to weaken them); "the keepers had not been wanting to their duty;
we found them standing without before the doors, and knowing nothing to
the contrary but that the prisoners were all safe: but when we went in
we found no man therein, that is, none of the men we were sent to
fetch." It is probable that they found the common prisoners there.
Which way the angel fetched them, whether by some back way, or opening
the door and fastening it closely again (the keepers all the while
asleep), we are not told; however it was, they were gone. The Lord
knows, though we do not, how to deliver the godly out of temptation,
and how to loose those that are in bonds for his name's sake, and he
will do it, as here, when he has occasion for them. Now think how
confused the court looked, when the officers made this return upon
their order (v. 24): When the high priest, and the captain of the
temple, and the chief priests, heard these things, they were all at a
plunge, and looked one upon another, doubting what this thing should
be. They were extremely perplexed, were at their wits' end, having
never been so disappointed in all their lives of any thing they were so
sure of. It occasioned various speculations, some suggesting that they
were conjured out of the prison, and made their escape by magic arts;
others that the keepers had played tricks with them, knowing how many
friends these prisoners had, that were so much the darlings of the
people. Some feared that, having made such a wonderful escape, they
would be the more followed; others that, though perhaps they had
frightened them from Jerusalem, they should hear of them again in some
part or other of the country, where they would do yet more mischief,
and it would be yet more out of their power to stop the spreading of
the infection; and now they begin to fear that instead of curing the
ill they have made it worse. Note, Those often distress and embarrass
themselves that think to distress and embarrass the cause of Christ.
(2.) Their doubt is, in part, determined; and yet their vexation is
increased by another messenger, who brings them word that their
prisoners are preaching in the temple (v. 25): "Behold, the men whom
you put in prison, and have sent for to your bar, are now hard by you
here, standing in the temple, under your nose and in defiance of you,
teaching the people." Prisoners, that have broken prison, usually
abscond, for fear of being retaken; but these prisoners, that here made
their escape, dare to show their faces even where their persecutors
have the greatest influence. Now this confounded them more than any
thing. Common malefactors may have art enough to break prison; but
those are uncommon ones that have courage enough to avow it when they
have so done.
The Seizing of the Apostles; The Examination of the Apostles; The Advice of
Gamaliel.
26 Then went the captain with the officers, and brought them without
violence: for they feared the people, lest they should have been
stoned. 27 And when they had brought them, they set them before the
council: and the high priest asked them, 28 Saying, Did not we
straitly command you that ye should not teach in this name? and,
behold, ye have filled Jerusalem with your doctrine, and intend to
bring this man's blood upon us. 29 Then Peter and the other apostles
answered and said, We ought to obey God rather than men. 30 The God
of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31
Him hath God exalted with his right hand to be a Prince and a Saviour,
for to give repentance to Israel, and forgiveness of sins. 32 And we
are his witnesses of these things; and so is also the Holy Ghost, whom
God hath given to them that obey him. 33 When they heard that, they
were cut to the heart, and took counsel to slay them. 34 Then stood
there up one in the council, a Pharisee, named Gamaliel, a doctor of
the law, had in reputation among all the people, and commanded to put
the apostles forth a little space; 35 And said unto them, Ye men of
Israel, take heed to yourselves what ye intend to do as touching these
men. 36 For before these days rose up Theudas, boasting himself to be
somebody; to whom a number of men, about four hundred, joined
themselves: who was slain; and all, as many as obeyed him, were
scattered, and brought to nought. 37 After this man rose up Judas of
Galilee in the days of the taxing, and drew away much people after him:
he also perished; and all, even as many as obeyed him, were dispersed.
38 And now I say unto you, Refrain from these men, and let them
alone: for if this counsel or this work be of men, it will come to
nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye
be found even to fight against God. 40 And to him they agreed: and
when they had called the apostles, and beaten them, they commanded that
they should not speak in the name of Jesus, and let them go. 41 And
they departed from the presence of the council, rejoicing that they
were counted worthy to suffer shame for his name. 42 And daily in the
temple, and in every house, they ceased not to teach and preach Jesus
Christ.
We are not told what it was that the apostles preached to the people;
no doubt it was according to the direction of the angel--the words of
this life; but what passed between them and the council we have here an
account of; for in their sufferings there appeared more of a divine
power and energy than even in their preaching. Now here we have,
I. The seizing of the apostles a second time. We may think, if God
designed this, "Why were they rescued from their first imprisonment?"
But this was designed to humble the pride, and check the fury, of their
persecutors; and now he would show that they were discharged, not
because they feared a trial, for they were ready to surrender
themselves and make their appearance before the greatest of their
enemies. 1. They brought them without violence, with all the respect
and tenderness that could be: did not pull them out of the pulpit, nor
bind them, nor drag them along, but accosted them respectfully; and one
would think they had reason to do so, in reverence to the temple, that
holy place, and for fear of the apostles, lest they should strike them,
as they did Ananias, or call for fire from heaven upon them, as Elias
did; but all that restrained their violence was their fear of the
people, who had such a veneration for the apostles that they would have
stoned the officers if they had offered them any abuse. 2. Yet they
brought them to those who, they knew, were violent against them, and
were resolved to take violent courses with them (v. 27): They brought
them, to set them before the council, as delinquents. Thus the powers
that should have been a terror to evil works and workers became so to
the good.
II. Their examination. Being brought before this august assembly, the
high priest, as the mouth of the court, told them what it was they had
to lay to their charge, v. 28. 1. That they had disobeyed the commands
of authority, and would not submit to the injunctions and prohibitions
given them (v. 28), "Did not we, by virtue of our authority, strictly
charge and command you, upon pain of our highest displeasure, that you
should not teach in this name? But you have disobeyed our commands, and
gone on to preach not only without our licence, but against our express
order." Thus those who make void the commandments of God are commonly
very strict in binding on their own commandments, and insisting upon
their own power: Did not we command you? Yes, they did; but did not
Peter at the same time tell them that God's authority was superior to
theirs, and his commands must take place of theirs? And they had
forgotten this. 2. That they had spread false doctrine among the
people, or at least a singular doctrine, which was not allowed by the
Jewish church, nor agreed with what was delivered form Moses's chair.
"You have filled Jerusalem with your doctrine, and thereby have
disturbed the public peace, and drawn people from the public
establishment." Some take this for a haughty scornful word: "This silly
senseless doctrine of yours, that is not worth taking notice of, you
have made such a noise with, that even Jerusalem, the great and holy
city, is become full of it, and it is all the talk of the town." They
are angry that men, whom they look upon as despicable, should make
themselves thus considerable. 3. That they had a malicious design
against the government, and aimed to stir up the people against it, by
representing it as wicked and tyrannical, and as having made itself
justly odious both to God and man: "You intend to bring this man's
blood, the guilt of it before God, the shame of it before men, upon
us." Thus they charge them not only with contumacy and contempt of the
court, but with sedition and faction, and a plot both to set the people
against them, for having persecuted even to death not only so innocent
but so good and great a man as this Jesus, and also the Romans, for
having drawn them into it. See here how those who with a great deal of
presumption will do an evil thing yet cannot bear to hear of it
afterwards, nor to have it charged upon them. When they were in the
heat of the persecution they could cry daringly enough, "His blood be
upon us and upon our children; let us bear the blame for ever." But now
that they have time for a cooler thought they take it as a great
affront to have his blood laid at their door. Thus are they convicted
and condemned by their own consciences, and dread lying under that
guilt in which they were not afraid to involve themselves.
III. Their answer to the charge exhibited against them: Peter and the
other apostles all spoke to the same purport; whether severally
examined, or answering jointly, they spoke as one and the same Spirit
gave them utterance, depending upon the promise their Master had made
them, that, when they were brought before councils, it should be given
them in that same hour what they should speak, and courage to speak it.
1. They justified themselves in their disobedience to the commands of
the great sanhedrim, great as it was (v. 29): We ought to obey God
rather than men. They do not plead the power they had to work miracles
(this spoke sufficiently for them, and therefore they humbly decline
mentioning it themselves), but they appeal to a maxim universally
owned, which even natural conscience subscribes to, and which comes
home to their case. God had commanded them to teach in the name of
Christ, and therefore they ought to do it, though the chief priests
forbade them. Note, Those rulers set up in opposition to God, and have
a great deal to answer for, who punish men for disobedience to them in
that which is their duty to God.
2. They justified themselves in doing what they could to fill Jerusalem
with the doctrine of Christ, though, in preaching him up, they did
indeed reflect upon those that maliciously ran him down, and if they
thereby bring his blood upon them they may thank themselves. It is
charged upon them as a crime that they preached Christ and his gospel.
"Now," say they, "we will tell you who this Christ is, and what his
gospel is, and then do you judge whether we ought not to preach it;
nay, and we shall take this opportunity to preach it to you, whether
you will hear, or whether you will forbear."
(1.) The chief priests are told to their faces the indignities they did
to this Jesus: "You slew him and hanged him on a tree, you cannot deny
it." The apostles, instead of making an excuse, or begging their
pardon, for bringing the guilt of this man's blood upon them, repeat
the charge, and stand to it: "It was you that slew him; it was your act
and deed," Note, People's being unwilling to hear of their faults is no
good reason why they should not be faithfully told of them. It is a
common excuse made for not reproving sin that the times will not bear
it. But those whose office it is to reprove must not be awed by this;
the times must bear it, and shall bear it. Cry aloud and spare not; cry
aloud and fear not.
(2.) They are told also what honours God put upon this Jesus, and then
let them judge who was in the right, the persecutors of his doctrine or
the preachers of it. He calls God the God of our fathers, not only
ours, but yours, to show that in preaching Christ they did not preach a
new god, nor entice people to come and worship other gods; not did they
set up an institution contrary to that of Moses and the prophets, but
they adhered to the God of the Jewish fathers; and that name of Christ
which they preached answered the promises made to the fathers, and the
covenant God entered into with them, and the types and figures of the
law he gave them. The God of Abraham, Isaac, and Jacob, is the God and
Father of our Lord Jesus Christ; see what honour he did him. [1.] He
raised him up; he qualified him for, and called him to, his great
undertaking. It seems to refer to the promise God made by Moses, A
prophet shall the Lord your God raise up unto you. God raised him up
out of obscurity, and made him great. Or, it may be meant of his
raising him up from the grave: "You put him to death, but God has
restored him to life, so that God and you are manifestly contesting
about this Jesus; and which must we side with?" [2.] He exalted him
with his right hand, hypsose--hath lifted him up. "You loaded him with
disgrace, but God has crowned him with honour; and ought we not to
honour him whom God honours?" God has exalted him, te dexia autou--with
his right hand, that is, by his power put forth; Christ is said to live
by the power of God. Or, to his right hand, to sit there, to rest
there, to rule there. "He has invested him with the highest authority,
and therefore we must teach in his name, for God has given him a name
above every name." [3.] "He has appointed him to be a prince and a
Saviour, and therefore we ought to preach in his name, and to publish
the laws of his government as he is a prince, and the offers of his
grace as he is a Saviour." Observe, There is no having Christ to be our
Saviour, unless we be willing to take him for our prince. We cannot
expect to be redeemed and healed by him, unless we give up ourselves to
be ruled by him. The judges of old were saviours. Christ's ruling is in
order to his saving, and faith takes an entire Christ, that came, not
to save us in our sins, but to save us from our sins. [4.] He is
appointed, as a prince and a Saviour, to give repentance to Israel and
remission of sins. Therefore they must preach in his name to the people
of Israel, for his favours were designed primarily and principally for
them; and none that truly loved their country could be against this.
Why should the rulers and elders of Israel oppose one who came with no
less a blessing to Israel than repentance and pardon? Had he been
exalted to give deliverance to Israel from the Roman yoke, and dominion
over the neighbouring nations, the chief priests would have welcomed
him with all their hearts. But repentance and remission of sins are
blessings they neither value nor see their need of, and therefore they
can by no means admit his doctrine. Observe here, First, Repentance and
remission go together; wherever repentance is wrought, remission is
without fail granted, and the favour is given to all those to whom is
given the qualification for it. On the other hand, no remission without
repentance; none are freed from the guilt and punishment of sin but
those that are freed from the power and dominion of sin, that are
turned from it and turned against it. Secondly, It is Jesus Christ that
gives, and is authorized to give, both repentance and remission.
Whatsoever is required in the gospel-covenant is promised. Are we
appointed to repent? Christ is appointed to give repentance, by his
Spirit working with the word, to awaken the conscience, to work
contrition for sin, and an effectual change in the heart and life. The
new heart is his work, and the broken spirit a sacrifice of his
providing; and, when he has given repentance, if he should not give
remission he would forsake the work of his own hands. See how necessary
it is that we repent, and that we apply ourselves to Christ by faith
for his grace to work repentance in us. [5.] All this is well attested,
First, by the apostles themselves; they are ready to testify upon oath,
if required, that they saw him alive after his resurrection, and saw
him ascend into heaven; and also that they experienced the power of his
grace upon their hearts, raising them up to that which was far above
their natural capacities: "We are his witnesses, appointed by him to
publish this to the world; and if we should be silent, as you would
have us, we should betray a trust, and be false to it." When a cause is
trying, witnesses, of all men, ought not to be silenced, for the issue
of the cause depends on their testimony. Secondly, By the Spirit of
God: "We are witnesses, competent ones, and whose testimony is
sufficient before any human judicature." But this is not all: The Holy
Ghost is witness, a witness from heaven; for God hath given his gifts
and graces to those that obey Christ. Therefore we must preach in this
name, because for this end the Holy Ghost is given us, whose operations
we cannot stifle. Note, The giving of the Holy Ghost to obedient
believers, not only to bring them to the obedience of faith, but to
make them eminently useful therein, is a very strong proof of the truth
of Christianity. God gave the Holy Ghost by his Son and in his name
(John xiv. 26), and in answer to his prayer (John xiv. 16), nay, it was
Christ that sent him from the Father (John xv. 26; xvi. 7), and this
proves the glory to which the Father has exalted him. The great work of
the Spirit being not only to justify Christ (1 Tim. iii. 16), but to
glorify him, and all his gifts having a direct tendency to exalt his
name, prove that his doctrine is divine, else it would not be carried
on thus by divine power. And, Lastly, The giving of the Holy Ghost to
those that obey Christ, both for their assistance in their obedience
and as a present recompence for their obedience, is a plain evidence
that it is the will of God that Christ should be obeyed; "judge then
whether we ought to obey you in opposition to him."
IV. The impression which the apostles' defence of themselves made upon
the court. It was contrary to what one would have expected from men
that pretended to reason, learning, and sanctity. Surely such fair
reasoning could not but clear the prisoners, and convert the judges.
No, instead of yielding to it, they raged against it, and were filled,
1. With indignation at what the apostles said: They were cut to the
heart, angry to see their own sin set in order before them; stark mad
to find that the gospel of Christ had so much to say for itself, and
consequently was likely to get ground. When a sermon was preached to
the people to this purport, they were pricked to the heart, in remorse
and godly sorrow, ch. ii. 37. These here were cut to the heart with
rage and indignation. Thus the same gospel is to some a savour of life
unto life, to others of death unto death. The enemies of the gospel not
only deprive themselves of its comforts, but fill themselves with
terrors, and are their own tormentors. 2. With malice against the
apostles themselves. Since they see they cannot stop their mouths any
other way than by stopping their breath, they take counsel to slay
them, hoping that so they shall cause the work to cease. While the
apostles went on in the service of Christ, with a holy security and
serenity of mind, perfectly composed, and in a sweet enjoyment of
themselves, their persecutors went on in their opposition to Christ,
with a constant perplexity and perturbation of mind, and vexation to
themselves.
V. The grave advice which Gamaliel, a leading man in the council, gave
upon this occasion, the scope of which was to moderate the fury of
these bigots, and check the violence of the prosecution. This Gamaliel
is here said to be a Pharisee by his profession and sect, and by office
a doctor of the law, one that studied the scriptures of the Old
Testament, read lectures upon the sacred authors, and trained up pupils
in the knowledge of them. Paul was brought up at his feet (ch. xxii.
3), and tradition says that so were Stephen and Barnabas. Some say he
was the son of that Simeon that took up Christ in his arms, when he was
presented in the temple, and grandson of the famous Hillel. He is here
said to be in reputation among all the people for his wisdom and
conduct, it appearing by this passage that he was a moderate man, and
not apt to go in with furious measures. Men of temper and charity are
justly had in reputation, for checking the incendiaries that otherwise
would set the world on fire. Now observe here,
1. The necessary caution he gives to the council, with reference to the
case before them: He commanded to put the apostles forth a little
while, that he might speak the more freely, and be the more freely
answered (it was fit that the prisoners should withdraw when their case
was to be debated); and then put the house in mind of the importance of
this matter, which in their heat they were not capable of considering
as they ought: You men of Israel, saith he, take heed to yourselves,
consider what you do, or intend to do, as touching these men, v. 35. It
is not a common case, and therefore should not be hastily determined.
He calls them men of Israel, to enforce this caution: "You are men,
that should be governed by reason, be not then as the horse and the
mule that have no understanding; you are men of Israel, that should be
governed by revelation, be not then as strangers and heathens, that
have no regard to God and his word. Take heed to yourselves now that
you are angry with these men, lest you meddle to your own hurt." Note,
The persecutors of God's people had best look to themselves, lest they
fall into the pit which they dig. We have need to be cautious whom we
give trouble to, lest we be found making the hearts of the righteous
sad. 2. The cases he cites, to pave the way to his opinion. Two
instances he gives of factious seditious men (such as they would have
the apostles thought to be), whose attempts came to nothing of
themselves; whence he infers that if these men were indeed such as they
represented them the cause would sink with its own weight, and
Providence would infatuate and defeat them, and then they needed not
persecute them. (1.) There was one Theudas, that made a mighty noise
for awhile, as one sent of God, boasting himself to be somebody, some
great one (so the word is), either a teacher or a prince, with a divine
commission to effect some great revolution in the church or in the
state; and he observes here (v. 36) concerning him, [1.] How far he
prevailed: "A number of men, about four hundred in all, joined
themselves to him, that knew not what to do with themselves, or hoped
to better themselves; and they seemed then a formidable body." [2.] How
soon his pretensions were all dashed: "When he was slain" (probably in
war) "there needed no more ado, all, as many as obeyed him, were
scattered, and melted away like snow before the sun. Now compare that
case with this. You have slain Jesus, the ringleader of this faction;
you have taken him off. Now if he was, as you say he was, an impostor
and pretender, his death, like that of Theudas, will be the death of
his cause, and the final dispersion of his followers." From what has
been we may infer what will be in a like case; the smiting of the
shepherd will be the scattering of the sheep: and, if the God of peace
had not brought again from the dead that great Shepherd, the dispersion
of the sheep, at his death, had been total and final. (2.) The case was
the same with Judas of Galilee, v. 37. Observe, [1.] The attempt he
made. It is said to be after this, which some read, besides this, or,
Let me mention, after this,--supposing that Judas's insurrection was
long before that of Theudas; for it was in the time of the taxation,
namely, that at our Saviour's birth (Luke ii. 1), and that of Theudas,
whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus;
but this was in the days of Claudius Caesar, some years after Gamaliel
spoke this, and therefore could not be the same. It is not easy to
determine particularly when these events happened, nor whether this
taxing was the same with that at our Saviour's birth or one of a later
date. Some think this Judas of Galilee was the same with Judas
Gaulonites, whom Josephus speaks of, others not. It is probable that
they were cases which lately happened, and were fresh in memory. This
Judas drew away much people after him, who gave credit to his
pretensions. But, [2.] Here is the defeat of his attempt, and that
without any interposal of the great sanhedrim, or any decree of theirs
against him (it did not need it); he also perished, and all, even as
many as obeyed him, or were persuaded by him, were dispersed. Many have
foolishly thrown away their lives, and brought others into the same
snares, by a jealousy for their liberties, in the days of the taxing,
who had better have been content, when Providence had so determined, to
serve the king of Babylon.
3. His opinion upon the whole matter.
(1.) That they should not persecute the apostles (v. 38): Now I say
unto you, ta nyn--for the present, as the matter now stands, my advice
is, "Refrain from these men; neither punish them for what they have
done nor restrain them for the future. Connive at them; let them take
their course; let not our hand be upon them." It is uncertain whether
he spoke this out of policy, for fear of offending either the people or
the Romans and making further mischief. The apostles did not attempt
any thing by outward force. The weapons of their warfare were not
carnal; and therefore why should any outward force be used against
them? Or, whether he was under any present convictions, at least of the
probability of the truth of the Christian doctrine, and thought it
deserved better treatment, at least a fair trial. Or, whether it was
only the language of a mild quiet spirit, that was against persecution
for conscience' sake. Or, whether God put this word into his mouth
beyond his own intention, for the deliverance of the apostles at this
time. We are sure there was an overruling Providence in it, that the
servants of Christ might not only come off, but come off honourably.
(2.) That they should refer this matter to Providence: "Wait the issue,
and see what it will come to. If it be of men, it will come to nought
of itself; if of God, it will stand, in spite of all your powers and
policies." That which is apparently wicked and immoral must be
suppressed, else the magistrate bears the sword in vain; but that which
has a show of good, and it is doubtful whether it be of God or men, it
is best to let it alone, and let it take its fate, not to use any
external force for the suppressing of it. Christ rules by the power of
truth, not of the sword. What Christ asked concerning John's baptism,
Was it from heaven or of men? was a question proper to be asked
concerning the apostles' doctrine and baptism, which followed Christ,
as John Baptist's went before him. Now they, having owned, concerning
the former, that they could not tell whether it was from heaven or of
men, ought not to be too confident concerning the latter. But, take it
which way you will, it is a reason why they should not be persecuted.
[1.] "If this counsel, and this work, this forming of a society, and
incorporating it in the name of Jesus, be of men, it will come to
nothing. If it be the counsel and work of foolish crack-brained men
that know not what they do, let them alone awhile, and they will run
themselves out of breath, and their folly will be manifest before all
men, and they will make themselves ridiculous. If it be the counsel and
work of politic and designing men, who under colour of religion are
setting up a secular interest, let them alone awhile, and they will
throw off the mask, and their knavery will be manifest to all men, and
they will make themselves odious; Providence will never countenance it.
It will come to nothing in a little time; and, if so, your persecuting
and opposing it is very needless; there is no occasion for giving
yourselves so much trouble, and bringing such an odium upon yourselves,
to kill that which, if you give it a little time, will die of itself.
The unnecessary use of power is an abuse of it. But," [2.] "If it
should prove (and as wise men as you have been mistaken) that this
counsel and this work is of God, that these preachers have their
commissions and instructions from him, that they are as truly his
messengers to the world as the Old-Testament prophets were, then what
do you think of persecuting them, of this attempt of yours (v. 33) to
slay them? You must conclude it to be," First, "A fruitless attempt
against them: If it be of God, you cannot overthrow it; for there is no
wisdom nor counsel against the Lord; he that sits in heaven laughs at
you." It may be the comfort of all who are sincerely on God's side, who
have a single eye to his will as their rule and his glory as their end,
that whatsoever is of God cannot be overthrown totally and finally,
though it may be very vigorously opposed; it may be run upon, but
cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray
let it alone, lest haply you be found even to fight against God; and I
need not tell you who will come off by the worse in that contest." Woe
unto him that strives with his Maker; for he will not only be overcome
as an impotent enemy, but severely reckoned with as a rebel and traitor
against his rightful prince. Those that hate and abuse God's faithful
people, that restrain and silence his faithful ministers, fight against
God, for he takes what is done against them as done against himself.
Whoso touches them, touches the apple of his eye. Well, this was the
advice of Gamaliel: we wish it were duly considered by those that
persecute for conscience' sake, for it was a good thought, and natural
enough, though we are uncertain what the man was. The tradition of the
Jewish writers is that, for all this, he lived and died an inveterate
enemy to Christ and his gospel; and though (now at least) he was not
for persecuting the followers of Christ, yet he was the man who
composed that prayer which the Jews use to this day for the extirpating
of Christians and Christianity. On the contrary, the tradition of the
Papists is that he turned Christian, and became an eminent patron of
Christianity and a follower of Paul, who had formerly sat at his feet.
If it had been so, it is very probable that we should have heard of him
somewhere in the Acts or Epistles.
VI. The determination of the council upon the whole matter, v. 40. 1.
Thus far they agreed with Gamaliel that they let fall the design of
putting the apostles to death. They saw a great deal of reason in what
Gamaliel said, and, for the present, it gave some check to their fury,
and a reminder of their wrath was restrained by it. 2. Yet they could
not forbear giving some vent to their rage (so outrageous was it)
contrary to the convictions of their judgments and consciences; for,
though they were advised to let them alone, yet, (1.) They beat them,
scourged them as malefactors, stripped them, and whipped them, as they
used to do in the synagogues, and notice is taken (v. 41) of the
ignominy of it. Thus they thought to make them ashamed of preaching,
and the people ashamed of hearing them; as Pilate scourged our Saviour
to expose him, when yet he declared he found no fault in him. (2.) They
commanded them that they should not speak any more in the name of
Jesus, that, if they could find no other fault with their preaching,
they might have this ground to reproach it, that it was against law,
and not only without the permissions, but against the express order of
their superiors.
VII. The wonderful courage and constancy of the apostles in the midst
of all these injuries and indignities done them. When they were
dismissed they departed from the council, and we do not find one word
they said by way of reflection upon the court and the unjust treatment
given them. When they were reviled they reviled not again; and when
they suffered they threatened not; but committed their cause to him to
whom Gamaliel had referred it, even to a God who judgeth righteously.
All their business was to preserve the possession of their own souls,
and to make full proof of their ministry, notwithstanding the
opposition given them; and both these they did to admiration.
1. They bore their sufferings with an invincible cheerfulness (v. 41):
When they went out, perhaps with the marks of the lashes given them on
their arms and hands appearing, hissed at by the servants and rabble,
it may be, or public notice given of the infamous punishment they had
undergone, instead of being ashamed of Christ, and their relation to
him, they rejoiced that they were counted worthy to suffer shame for
his name. They were men, and men in reputation, that had never done any
thing to make themselves vile, and therefore could not but have a sense
of the shame they suffered, which, it should seem, was more grievous to
them than the smart, as it usually is to ingenuous minds; but they
considered that it was for the name of Christ that they were thus
abused, because they belonged to him and served his interest, and their
sufferings should be made to contribute to the further advancement of
his name; and therefore, (1.) They reckoned it an honour, looked upon
it that they were counted worthy to suffer shame, katexiothesan
atimasthenai--that they were honoured to be dishonoured for Christ.
Reproach for Christ is true preferment, as it makes us conformable to
his pattern and serviceable to his interest. (2.) They rejoiced in it,
remembering what their Master had said to them at their first setting
out (Matt. v. 11, 12): When men shall revile you, and persecute you,
rejoice and be exceedingly glad. They rejoiced, not only though they
suffered shame (their troubles did not diminish their joy), but that
they suffered shame; their troubles increased their joy, and added to
it. If we suffer ill for doing well, provided we suffer it well, and as
we should, we ought to rejoice in that grace which enables us so to do.
2. They went on in their work with indefatigable diligence (v. 41):
They were punished for preaching, and were commanded not to preach, and
yet they ceased not to teach and preach; they omitted no opportunity,
nor abated any thing of their zeal or forwardness. Observe, (1.) When
they preached--daily; not only on sabbath days, or on Lord's days, but
every day, as duly as the day came, without intermitting any day, as
their Master did (Matt. xxvi. 55, Luke xix. 47), not fearing that they
should either kill themselves or cloy their hearers. (2.) Where they
preached--both publicly in the temple, and privately in every house; in
promiscuous assemblies, to which all resorted, and in the select
assemblies of Christians for special ordinances. They did not think
that either one would excuse them from the other, for the word must be
preached in season and out of season. Though in the temple they were
more exposed, and under the eye of their enemies, yet they did not
confine themselves to their little oratories in their own houses, but
ventured into the post of danger; and though they had the liberty of
the temple, a consecrated place, yet they made no difficulty of
preaching in houses, in every house, even the poorest cottage. They
visited the families of those that were under their charge, and gave
particular instructions to them according as their case required, even
to the children and servants. (3.) What was the subject matter of their
preaching: They preached Jesus Christ; they preached concerning him;
and this was not all, they preached him up, they proposed him to those
who heard them, to be their prince and Saviour. They did not preach
themselves, but Christ, as faithful friends to the bridegroom, making
it their business to advance his interest. This was the preaching that
gave most offence to the priests, who were willing they should preach
any thing but Christ; but they would not alter their subject to please
them. It ought to be the constant business of gospel ministers to
preach Christ; Christ, and him crucified; Christ, and him glorified;
nothing besides this but what is reducible to it.
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A C T S.
CHAP. VI.
In this chapter we have, I. The discontent that was among the disciples
about the distribution of the public charity, ver. 1. II. The election
and ordination of seven men, who should take care of that matter, and
ease the apostles of the burden, ver. 2-6. III. The increase of the
church, by the addition of many to it, ver. 7. IV. A particular account
of Stephen, one of the seven. 1. His great activity for Christ, ver. 8.
2. The opposition he met with from the enemies of Christianity, and his
disputes with them, ver. 9, 10. 3. The convening of him before the
great sanhedrim, and the crimes laid to his charge, ver. 11-14. 4.
God's owning him upon his trial, ver. 15.
The Appointment of Deacons.
1 And in those days, when the number of the disciples was multiplied,
there arose a murmuring of the Grecians against the Hebrews, because
their widows were neglected in the daily ministration. 2 Then the
twelve called the multitude of the disciples unto them, and said, It is
not reason that we should leave the word of God, and serve tables. 3
Wherefore, brethren, look ye out among you seven men of honest report,
full of the Holy Ghost and wisdom, whom we may appoint over this
business. 4 But we will give ourselves continually to prayer, and to
the ministry of the word. 5 And the saying pleased the whole
multitude: and they chose Stephen, a man full of faith and of the Holy
Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch: 6 Whom they set before the
apostles: and when they had prayed, they laid their hands on them. 7
And the word of God increased; and the number of the disciples
multiplied in Jerusalem greatly; and a great company of the priests
were obedient to the faith.
Having seen the church's struggles with her enemies, and triumphed with
her in her victories, we now come to take a view of the administration
of her affairs at home; and here we have,
I. An unhappy disagreement among some of the church-members, which
might have been of ill consequence, but was prudently accommodated and
taken up in time (v. 1): When the number of the disciples (for so
Christians were at first called, learners of Christ) was multiplied to
many thousands in Jerusalem, there arose a murmuring.
1. It does our hearts good to find that the number of the disciples is
multiplied, as, no doubt, it vexed the priests and Sadducees to the
heart to see it. The opposition that the preaching of the gospel met
with, instead of checking its progress, contributed to the success of
it; and this infant Christian church, like the infant Jewish church in
Egypt, the more it was afflicted, the more it multiplied. The preachers
were beaten, threatened, and abused, and yet the people received their
doctrine, invited, no doubt, thereto by their wonderful patience and
cheerfulness under their trials, which convinced men that they were
borne up and carried on by a better spirit than their own.
2. Yet it casts a damp upon us to find that the multiplying of the
disciples proves an occasion of discord. Hitherto they were all with
one accord. This had been often taken notice of to their honour; but
now that they were multiplied, they began to murmur; as in the old
world, when men began to multiply, they corrupted themselves. Thou hast
multiplied the nation, and not increased their joy, Isa. ix. 3. When
Abraham and Lot increased their families, there was a strife between
their herdsmen; so it was here: There arose a murmuring, not an open
falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hellenists, against the
Hebrews--the Jews that were scattered in Greece, and other parts, who
ordinarily spoke the Greek tongue, and read the Old Testament in the
Greek version, and not the original Hebrew, many of whom being at
Jerusalem at the feast embraced the faith of Christ, and were added to
the church, and so continued there. These complained against the
Hebrews, the native Jews, that used the original Hebrew of the Old
Testament. Some of each of these became Christians, and, it seems,
their joint-embracing of the faith of Christ did not prevail, as it
ought to have done, to extinguish the little jealousies they had one of
another before their conversion, but they retained somewhat of that old
leaven; not understanding, or not remembering, that in Christ Jesus
there is neither Greek nor Jew, no distinction of Hebrew and Hellenist,
but all are alike welcome to Christ, and should be, for his sake, dear
to one another.
(2.) The complaint of these Grecians was that their widows were
neglected in the daily administration, that is in the distribution of
the public charity, and the Hebrew widows had more care taken of them.
Observe, The first contention in the Christian church was about a
money-matter; but it is a pity that the little things of this world
should be makebates among those that profess to be taken up with the
great things of another world. A great deal of money was gathered for
the relief of the poor, but, as often happens in such cases, it was
impossible to please every body in the laying of it out. The apostles,
at whose feet it was laid, did their best to dispose of it so as to
answer the intentions of the donors, and no doubt designed to do it
with the utmost impartiality, and were far from respecting the Hebrews
more than the Grecians; and yet here they are complained to, and
tacitly complained of, that the Grecian widows were neglected; though
they were as real objects of charity, yet they had not so much allowed
them, or not to so many, or not so duly paid them, as the Hebrews. Now,
[1.] Perhaps this complaint was groundless and unjust, and there was no
cause for it; but those who, upon any account, lie under disadvantages
(as the Grecian Jews did, in comparison with those that were Hebrews of
the Hebrews) are apt to be jealous that they are slighted when really
they are not so; and it is the common fault of poor people that,
instead of being thankful for what is given them, they are querulous
and clamorous, and apt to find fault that more is not given them, or
that more is given to others than to them; and there are envy and
covetousness, those roots of bitterness, to be found among the poor as
well as among the rich, notwithstanding the humbling providences they
are under, and should accommodate themselves to. But, [2.] We will
suppose there might be some occasion for their complaint. First, Some
suggest that though their other poor were well provided for, yet their
widows were neglected, because the managers governed themselves by an
ancient rule which the Hebrews observed, that a widow was to be
maintained by her husband's children. See 1 Tim. v. 4. But, Secondly, I
take it that the widows are here put for all the poor, because many of
those that were in the church-book, and received alms, were widows, who
were well provided for by the industry of their husbands while they
lived, but were reduced to straits when they were gone. As those that
have the administration of public justice ought in a particular manner
to protect widows from injury (Isa. i. 17; Luke xviii. 3); so those
that have the administration of public charity ought in a particular
manner to provide for widows what is necessary. See 1 Tim. v. 3. And
observe, The widows here, and the other poor, had a daily ministration;
perhaps they wanted forecast, and could not save for hereafter, and
therefore the managers of the fund, in kindness to them, gave them day
by day their daily bread; they lived from hand to mouth. Now, it seems,
the Grecian widows were, comparatively, neglected. Perhaps those that
disposed of the money considered that there was more brought into the
fund by the rich Hebrews than by the rich Grecians, who had not estates
to sell, as the Hebrews had, and therefore the poor Grecians should
have less out of the fund; this, though there was some tolerant reason
for it, they thought hard and unfair. Note, In the best-ordered church
in the world there will be something amiss, some mal--administration or
other, some grievances, or at least some complaints; those are the best
that have the least and the fewest.
II. The happy accommodating of this matter, and the expedient pitched
upon for the taking away of the cause of this murmuring. The apostles
had hitherto the directing of the matter. Applications were made to
them, and appeals in cases of grievances. They were obliged to employ
persons under them, who did not take all the care they might have
taken, nor were so well fortified as they should have been against
temptations to partiality; and therefore some persons must be chosen to
manage this matter who have more leisure to attend to it than the
apostles had, and were better qualified for the trust than those whom
the apostles employed were. Now observe,
1. How the method was proposed by the apostles: They called the
multitude of the disciples unto them, the heads of the congregations of
Christians in Jerusalem, the principal leading men. The twelve
themselves would not determine any thing without them, for in multitude
of counsellors there is safety; and in an affair of this nature those
might be best able to advise who were more conversant in the affairs of
this life than the apostles were.
(1.) The apostles urge that they could by no means admit so great a
diversion, as this would be, from their great work (v. 2): It is not
reasonable that we should leave the word of God and serve tables. The
receiving and paying of money was serving tables, too like the tables
of the money-changers in the temple. This was foreign to the business
which the apostles were called to. They were to preach the word of God;
and though they had not such occasion to study for what they preached
as we have (it being given in that same hour what they should speak),
yet they thought that was work enough for a whole man, and to employ
all their thoughts, and cares, and time, though one man of them was
more than ten of us, than ten thousand. If they serve tables, they
must, in some measure, leave the word of God; they could not attend
their preaching work so closely as they ought. Pectora nostra duas non
admittentia curas--These minds of ours admit not of two distinct
anxious employments. Though this serving of tables was for pious uses,
and serving the charity of rich Christians and the necessity of poor
Christians, and in both serving Christ, yet the apostles would not take
so much time from their preaching as this would require. They will no
more be drawn from their preaching by the money laid at their feet than
they will be driven from it by the stripes laid on their backs. While
the number of the disciples was small, the apostles might manage this
matter without making it any considerable interruption to their main
business; but, now that their number was increased, they could not do
it. It is not reason, ouk areston estin--it is not fit, or commendable,
that we should neglect the business of feeding souls with the bread of
life, to attend the business of relieving the bodies of the poor. Note,
Preaching the gospel is the best work, and the most proper and needful
that a minister can be employed in, and that which he must give himself
wholly to (1 Tim. iv. 15), which that he may do, he must not entangle
himself in the affairs of this life (2 Tim. ii. 4), no, not in the
outward business of the house of God, Neh. xi. 16.
(2.) They therefore desire that seven men might be chosen, well
qualified for the purpose, whose business it should be to serve tables,
diakonein trapezais--to be deacons to the tables, v. 2. The business
must be minded, must be better minded than it had been, and than the
apostles could mind it; and therefore proper persons must be
occasionally employed in the word, and prayer, were not so entirely
devoted to it as the apostles were; and these must take care of the
church's stock--must review, and pay, and keep accounts--must buy those
things which they had need of against the feast (John xiii. 29), and
attend to all those things which are necessary in ordine ad
spiritualia--in order to spiritual exercises, that every thing might be
done decently and in order, and no person nor thing neglected. Now,
[1.] The persons must be duly qualified. The people are to choose, and
the apostles to ordain; but the people have no authority to choose, nor
the apostles to ordain, men utterly unfit for the office: Look out
seven men; so many they thought might suffice for the present, more
might be added afterwards if there were occasion. These must be, First,
Of honest report, men free from scandal, that were looked upon by their
neighbours as men of integrity, and faithful men, well attested, as men
that might be trusted, not under a blemish for any vice, but, on the
contrary, well spoken of for every thing that is virtuous and
praiseworthy; martyroumenous--men that can produce good testimonials
concerning their conversation. Note, Those that are employed in any
office in the church ought to be men of honest report, of a blameless,
nay, of an admirable character, which is requisite not only to the
credit of their office, but to the due discharge of it. Secondly, They
must be full of the Holy Ghost, must be filled with those gifts and
graces of the Holy Ghost which were necessary to the right management
of this trust. They must not only be honest men, but they must be men
of ability and men of courage; such as were to be made judges in Israel
(Exod. xviii. 21), able men, fearing God; men of truth, and hating
covetousness; and hereby appearing to be full of the Holy Ghost.
Thirdly, They must be full of wisdom. It was not enough that they were
honest, good men, but they must be discreet, judicious men, that could
not be imposed upon, and would order things for the best, and with
consideration: full of the Holy Ghost, and wisdom, that is, of the Holy
Ghost as a Spirit of wisdom. We find the word of wisdom given by the
Spirit, as distinct form the word of knowledge by the same Spirit, 1
Cor. xii. 8. Those must be full of wisdom who are entrusted with public
money, that it may be disposed of, not only with fidelity, but with
frugality.
[2.] The people must nominate the persons: "Look you out among
yourselves seven men; consider among yourselves who are the fittest for
such a trust, and whom you can with the most satisfaction confide in."
They might be presumed to know better, or at least were fitter to
enquire, what character men had, than the apostles; and therefore they
are entrusted with the choice.
[3.] They apostles will ordain them to the service, will give them
their charge, that they may know what they have to do and make
conscience of doing it, and give them their authority, that the persons
concerned may know whom they are to apply to, and submit to, in affairs
of that nature: Men, whom we may appoint. In many editions of our
English Bibles there has been an error of the press here; for they have
read it, whom ye may appoint, as if the power were in the people;
whereas it was certainly in the apostles: whom we may appoint over this
business, to take care of it, and to see that there be neither waste
nor want.
(3.) The apostles engage to addict themselves wholly to their work as
ministers, and the more closely if they can but get fairly quit of this
troublesome office (v. 4): We will give ourselves continually to
prayer, and to the ministry of the word. See here, [1.] What are the
two great gospel ordinances--the word, and prayer; by these two
communion between God and his people is kept up and maintained; by the
word he speaks to them, and by prayer they speak to him; and these have
a mutual reference to each other. By these two the kingdom of Christ
must be advanced, and additions made to it; we must prophesy upon the
dry bones, and then pray for a spirit of life from God to enter into
them. By the word and prayer other ordinances are sanctified to us, and
sacraments have their efficacy. [2.] What is the great business of
gospel ministers--to give themselves continually to prayer, and to the
ministry of the word; they must still be either fitting and furnishing
themselves for those services, or employing themselves in them; either
publicly or privately; in the stated times, or out of them. They must
be God's mouth to the people in the ministry of the word, and the
people's mouth to God in prayer. In order to the conviction and
conversion of sinners, and the edification and consolation of saints,
we must not only offer up our prayers for them, but we must minister
the word to them, seconding our prayers with our endeavours, in the use
of appointed means. Nor must we only minister the word to them, but we
must pray for them, that it may be effectual; for God's grace can do
all without our preaching, but our preaching can do nothing without
God's grace. The apostles were endued with extraordinary gifts of the
Holy Ghost, tongues and miracles; and yet that to which they gave
themselves continually was preaching and praying, by which they might
edify the church: and those ministers, without doubt, are the
successors of the apostles (not in the plenitude of the apostolical
power--those are daring usurpers who pretend to this, but in the best
and most excellent of the apostolical works) who give themselves
continually to prayer, and to the ministry of the word; and such Christ
will always be with, even to the end of the world.
2. How this proposal was agreed to, and presently put in execution, by
the disciples. It was not imposed upon them by an absolute power,
though they might have been bold in Christ to do this (Philem. 8), but
proposed, as that which was highly convenient, and then the saying
pleased the whole multitude, v. 5. It pleased them to see the apostles
so willing to have themselves discharged from intermeddling in secular
affairs, and to transmit them to others; it pleased them to hear that
they would give themselves to the word and prayer; and therefore they
neither disputed the matter nor deferred the execution of it.
(1.) They pitched upon the persons. It is not probable that they all
cast their eye upon the same men. Everyone had his friend, whom he
thought well of. But the majority of votes fell upon the persons here
named; and the rest both of the candidates and the electors acquiesced,
and made no disturbance, as the members of societies in such cases
ought to do. An apostle, who was an extraordinary officer, was chosen
by lot, which is more immediately the act of God; but the overseers of
the poor were chosen by the suffrage of the people, in which yet a
regard is to be had to the providence of God, who has all men's hearts
and tongues in his hand. We have a list of the persons chosen. Some
think they were such as were before of the seventy disciples; but this
is not likely, for they were ordained by Christ himself, long since, to
preach the gospel; and there was not more reason that they should leave
the word of God to serve tables than that the apostles should. It is
therefore more probable that they were of those that were converted
since the pouring out of the Spirit; for it was promised to all that
would be baptized that they should receive the gift of the Holy Ghost;
and the gift, according to that promise, is that fulness of the Holy
Ghost which was required in those that were to be chosen to this
service. We may further conjecture, concerning these seven, [1.] That
they were such as had sold their estates, and brought the money into
the common stock; for caeteris paribus--other things being equal, those
were fittest to be entrusted with the distribution of it who had been
most generous in the contribution to it. [2.] That these seven were all
of the Grecian or Hellenist Jews, for they have all Greek names, and
this would be most likely to silence the murmurings of the Grecians
(which occasioned this institution), to have the trust lodged in those
that were foreigners, like themselves, who would be sure not to neglect
them. Nicolas, it is plain, was one of them, for he was a proselyte of
Antioch; and some think the manner of expression intimates that they
were all proselytes of Jerusalem, as he was of Antioch. The first named
is Stephen, the glory of these septemviri, a man full of faith and of
the Holy Ghost; he had a strong faith in the doctrine of Christ, and
was full of it above most; full of fidelity, full of courage (so some),
for he was full of the Holy Ghost, of his gifts and graces. He was an
extraordinary man, and excelled in every thing that was good; his name
signifies a crown. Phillip is put next, because he, having used this
office of a deacon well, thereby obtained a good degree, and was
afterwards ordained to the office of an evangelist, a companion and
assistant to the apostles, for so he is expressly called, ch. xxi. 8.
Compare Eph. iv. 11. And his preaching and baptizing (which we read of
ch. viii. 12) were certainly not as a deacon (for it is plain that that
office was serving tables, in opposition to the ministry of the word),
but as an evangelist; and, when he was preferred to that office, we
have reason to think he quitted this office, as incompatible with that.
As for Stephen, nothing we find done by him proves him to be a preacher
of the gospel; for he only disputes in the schools, and pleads for his
life at the bar, v. 9, and ch. vii. 2. The last named is Nicolas, who,
some say, afterwards degenerated (as the Judas among these seven) and
was the founder of the sect of the Nicolaitans which we read of (Rev.
ii. 6, 15), and which Christ there says, once and again, was a thing he
hated. But some of the ancients clear him from this charge, and tell us
that, though that vile impure sect denominated themselves from him, yet
it was unjustly, and because he only insisted much upon it that those
that had wives should be as though they had none, thence they wickedly
inferred that those that had wives should have them in common, which
therefore Tertullian, when he speaks of the community of goods,
particularly excepts: Omnia indiscreta apud nos, praeter uxores--All
things are common among us, except our wives.--Apol. cap, 39.
(2.) The apostles appointed them to this work of serving tables for the
present, v. 6. The people presented them to the apostles, who approved
their choice, and ordained them. [1.] They prayed with them, and for
them, that God would give them more and more of the Holy Ghost and of
wisdom--that he would qualify them for the service to which they were
called, and own them in it, and make them thereby a blessing to the
church, and particularly to the poor of the flock. All that are
employed in the service of the church ought to be committed to the
conduct of the divine grace by the prayers of the church. [2.] They
laid their hands on them, that is, they blessed them in the name of the
Lord, for laying on hands was used in blessing; so Jacob blessed both
the sons of Joseph; and, without controversy, the less is blessed of
the greater (Heb. vii. 7); the deacons are blessed by the apostles, and
the overseers of the poor by the pastors of the congregation. Having by
prayer implored a blessing upon them, they did by the laying on of
hands assure them that the blessing was conferred in answer to the
prayer; and this was giving them authority to execute that office, and
laying an obligation upon the people to be observant of them therein.
III. The advancement of the church hereupon. When things were thus put
into good order in the church (grievances were redressed and
discontents silenced) then religion got ground, v. 7. 1. The word of
God increased. Now that the apostles resolved to stick more closely
than ever to their preaching, it spread the gospel further, and brought
it home with the more power. Ministers disentangling themselves from
secular employments, and addicting themselves entirely and vigorously
to their work, will contribute very much, as a means, to the success of
the gospel. The word of God is said to increase as the seed sown
increases when it comes up again thirty, sixty, a hundred fold. 2.
Christians became numerous: The number of the disciples multiplied in
Jerusalem greatly. When Christ was upon earth, his ministry had least
success in Jerusalem; yet now that city affords most converts. God has
his remnant even in the worst of places. 3. A great company of the
priests were obedient to the faith. Then is the word and grace of God
greatly magnified when those are wrought upon by it that were least
likely, as the priests here, who either had opposed it, or at least
were linked in with those that had. The priests, whose preferments
arose from the law of Moses, were yet willing to let them go for the
gospel of Christ; and, it should seem, they came in a body; many of
them agreed together, for the keeping up of one another's credit, and
the strengthening of one another's hands, to join at once in giving up
their names to Christ: polis ochlos--a great crowd of priests were, by
the grace of God helped over their prejudices, and were obedient to the
faith, so their conversion is described. (1.) They embraced the
doctrine of the gospel; their understandings were captivated to the
power of the truths of Christ, and every opposing objecting thought
brought into obedience to him, 2 Cor. x. 4, 5. The gospel is said to be
made known for the obedience of faith, Rom. xvi. 26. Faith is an act of
obedience, for this is God's commandment, that we believe, 1 John iii.
23. (2.) They evinced the sincerity of their believing the gospel of
Christ by a cheerful compliance with all the rules and precepts of the
gospel. The design of the gospel is to refine and reform our hearts and
lives; faith gives law to us, and we must be obedient to it.
Stephen's Address.
8 And Stephen, full of faith and power, did great wonders and miracles
among the people. 9 Then there arose certain of the synagogue, which
is called the synagogue of the Libertines, and Cyrenians, and
Alexandrians, and of them of Cilicia and of Asia, disputing with
Stephen. 10 And they were not able to resist the wisdom and the
spirit by which he spake. 11 Then they suborned men, which said, We
have heard him speak blasphemous words against Moses, and against God.
12 And they stirred up the people, and the elders, and the scribes,
and came upon him, and caught him, and brought him to the council, 13
And set up false witnesses, which said, This man ceaseth not to speak
blasphemous words against this holy place, and the law: 14 For we
have heard him say, that this Jesus of Nazareth shall destroy this
place, and shall change the customs which Moses delivered us. 15 And
all that sat in the council, looking stedfastly on him, saw his face as
it had been the face of an angel.
Stephen, no doubt was diligent and faithful in the discharge of his
office as distributor of the church's charity, and laid out himself to
put that affair in a good method, which he did to universal
satisfaction; and though it appears here that he was a man of uncommon
gifts, and fitted for a higher station, yet, being called to that
office, he did not think it below him to do the duty of it. And, being
faithful in a little, he was entrusted with more; and, though we do not
find him propagating the gospel by preaching and baptizing, yet we find
him here called out to very honourable services, and owned in them.
I. He proved the truth of the gospel, by working miracles in Christ's
name, v. 8. 1. He was full of faith and power, that is, of a strong
faith, by which he was enabled to do great things. Those that are full
of faith are full of power, because by faith the power of God is
engaged for us. His faith did so fill him that it left no room for
unbelief and made room for the influences of divine grace, so that, as
the prophet speaks, he was full of power by the Spirit of the Lord of
hosts, Mic. iii. 8. By faith we are emptied of self, and so are filled
with Christ, who is the wisdom of God and the power of God. 2. Being so
he did great wonders and miracles among the people, openly, and in the
sight of all; for Christ's miracles feared not the strictest scrutiny.
It is not strange that Stephen, though he was not a preacher by office,
did these great wonders, for we find that these were distinct gifts of
the Spirit, and divided severally, for to one was given the working of
miracles, and to another prophecy, 1 Cor. xii. 10, 11. And these signs
followed not only those that preached, but those that believed. Mark
xvi. 17.
II. He pleaded the cause of Christianity against those that opposed it,
and argued against it (v. 9, 10); he served the interests of religion
as a disputant, in the high places of the field, while others were
serving them as vinedressers and husbandmen.
1. We are here told who were his opponents, v. 9. They were Jews, but
Hellenist Jews, Jews of the dispersion, who seem to have been more
zealous for their religion than the native Jews; it was with difficulty
that they retained the practice and profession of it in the country
where they lived, where they were as speckled birds, and not without
great expense and toil that they kept up their attendance at Jerusalem,
and this made them more active sticklers for Judaism than those were
whose profession of their religion was cheap and easy. They were of the
synagogue which is called the synagogue of the Libertines; the Romans
called those Liberti, or Libertini, who either, being foreigners, were
naturalized, or, being slaves by birth, were manumitted, or made
freemen. Some think that these Libertines were such of the Jews as had
obtained the Roman freedom, as Paul had (ch. xxii. 27, 28); and it is
probable that he was the most forward man of this synagogue of the
Libertines in disputing with Stephen, and engaged others in the
dispute, for we find him busy in the stoning of Stephen, and consenting
to his death. There were others that belonged to the synagogue of the
Cyrenians and Alexandrians, of which synagogue the Jewish writers
speak; and others that belonged to their synagogue who were of Cilicia
and Asia; and if Paul, as a freeman of Rome, did not belong to the
synagogue of the Libertines, he belonged to this, as a native of
Tarsus, a city of Cilicia: it is probable that he might be a member of
both. The Jews that were born in other countries, and had concerns in
them, had frequent occasion, not only to resort to, but to reside in,
Jerusalem. Each nation had its synagogue, as in London there are
French, and Dutch, and Danish churches: and those synagogues were the
schools to which the Jews of those nations sent their youth to be
educated in the Jewish learning. Now those that were tutors and
professors in these synagogues, seeing the gospel grow, and the rulers
conniving at the growth of it, and fearing what would be the
consequence of it to the Jewish religion, which they were jealous for,
being confident of the goodness of their cause, and their own
sufficiency to manage it, would undertake to run down Christianity by
force of argument. It was a fair and rational way of dealing with it,
and what religion is always ready to admit. Produce your cause, saith
the Lord, bring forth your strong reasons, Isa. xli. 21. But why did
they dispute with Stephen? And why not with the apostles themselves?
(1.) Some think because they despised the apostles as unlearned and
ignorant men, whom they thought it below them to engage with; but
Stephen was bred a scholar, and they thought it their honour to meddle
with their match. (2.) Others think it was because they stood in awe of
the apostles, and could not be so free and familiar with them as they
could be with Stephen, who was in an inferior office. (3.) Perhaps,
they having given a public challenge, Stephen was chosen and appointed
by the disciples to be their champion; for it was not meet that the
apostles should leave the preaching of the word of God to engage in
controversy. Stephen, who was only a deacon in the church, and a very
sharp young man, of bright parts, and better qualified to deal with
wrangling disputants than the apostles themselves, was appointed to
this service. Some historians say that Stephen had been bred up at the
feet of Gamaliel, and that Saul and the rest of them set upon him as a
deserter, and with a particular fury made him their mark. (4.) It is
probable that they disputed with Stephen because he was zealous to
argue with them and convince them, and this was the service to which
God had called him.
2. We are here told how he carried the point in this dispute (v. 10):
They were not able to resist the wisdom and the Spirit by which he
spoke. They could neither support their own arguments nor answer his.
He proved by such irresistible arguments that Jesus is the Christ, and
delivered himself with so much clearness and fulness that they had
nothing to object against what he said; though they were not convinced,
yet they were confounded. It is not said, They were not able to resist
him, but, They were not able to resist the wisdom and the Spirit by
which he spoke, that Spirit of wisdom which spoke by him. Now was
fulfilled that promise, I will give you a mouth and wisdom which all
your adversaries shall not be able to gainsay nor resist, Luke xxi. 15.
They thought they had only disputed with Stephen, and could make their
part good with him; but they were disputing with the Spirit of God in
him, for whom they were an unequal match.
III. At length, he sealed it with his blood; so we shall find he did in
the next chapter; here we have some steps taken by his enemies towards
it. When they could not answer his arguments as a disputant, they
prosecuted him as a criminal, and suborned witnesses against him, to
swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we
dispute with malignant men. And it is next to a miracle of providence
that no greater number of religious persons have been murdered in the
world, by the way of perjury and pretence of law, when so many
thousands hate them who make no conscience of false oaths." They
suborned men, that is, instructed them what to say, and then hired them
to swear it. They were the more enraged against him because he had
proved them to be in the wrong, and shown them the right way; for which
they ought to have given him their best thanks. Was he therefore become
their enemy, because he told them the truth, and proved it to be so?
Now let us observe here,
1. How with all possible art and industry they incensed both the
government and the mob against him, that, if they could not prevail by
the one, they might by the other (v. 12): They stirred up the people
against him, that, if the sanhedrim should still think fit (according
to Gamaliel's advice) to let him alone, yet they might run him down by
a popular rage and tumult; they also found means to stir up the elders
and scribes against him, that, if the people should countenance and
protect him, they might prevail by authority. Thus they doubted not but
to gain their point, when then had two strings to their bow.
2. How they got him to the bar: They came upon him, when he little
thought of it, and caught him and brought him to the council. They came
upon him in a body, and flew upon him as a lion upon his prey; so the
word signifies. By their rude and violent treatment of him, they would
represent him, both to the people, and to the government, as a
dangerous man, that would either flee from justice if he were not
watched, or fight with it if he were not put under a force. Having
caught him, they brought him triumphantly into the council, and, as it
should seem, so hastily that he had none of his friends with him. They
had found, when they brought many together, that they emboldened one
another, and strengthened one another's hands; and therefore they will
try how to deal with them singly.
3. How they were prepared with evidence ready to produce against him.
They were resolved that they would not be run a-ground, as they were
when they brought our Saviour upon his trial, and then had to seek for
witnesses. These were got ready beforehand, and were instructed to make
oath that they had heard him speak blasphemous words against Moses and
against God (v. 11) --against this holy place and the law (v. 13); for
they heard him say what Jesus would do to their place and their
customs, v. 14. It is probable that he had said something to that
purport; and yet those who swore it against him are called false
witnesses, because, though there was something of truth in their
testimony, yet they put a wrong and malicious construction upon what he
had said, and perverted it. Observe,
(1.) What was the general charge exhibited against him--that he spoke
blasphemous words; and, to aggravate the matter, "He ceases not to
speak blasphemous words; it is his common talk, his discourse in all
companies; wheresoever he comes, he makes it his business to instil his
notions into all he converses with." It intimates likewise something of
contumacy and contempt of admonition. "He has been warned against it,
and yet ceases not to talk at this rate." Blasphemy is justly reckoned
a heinous crime (to speak contemptibly and reproachfully of God our
Maker), and therefore Stephen's persecutors would be thought to have a
deep concern upon them for the honour of God's name, and to do this in
a jealousy for that. As it was with the confessors and martyrs of the
Old Testament, so it was with those of the New--their brethren that
hated them, and cast them out, said, Let the Lord be glorified; and
pretended they did him service in it. He is said to have spoken
blasphemous words against Moses and against God. Thus far they were
right, that those who blaspheme Moses (if they meant the writings of
Moses, which were given by inspiration of God) blaspheme God himself.
Those that speak reproachfully of the scriptures, and ridicule them,
reflect upon God himself, and do despite to him. His great intention is
to magnify the law and make it honourable; those therefore that vilify
the law, and make it contemptible, blaspheme his name; for he has
magnified his word above all his name. But did Stephen blaspheme Moses?
By no means, he was far from it. Christ, and the preachers of his
gospel, never said any thing that looked like blaspheming Moses; they
always quoted his writings with respect, appealed to them, and said no
other things than what Moses said should come; very unjustly therefore
is Stephen indicted for blaspheming Moses. But,
(2.) Let us see how this charge is supported and made out; why, truly,
when the thing was to be proved, all they can charge him with is that
he hath spoken blasphemous words against this holy place and the law;
and this must be deemed and taken as blasphemy against Moses and
against God himself. Thus does the charge dwindle when it comes to the
evidence. [1.] He is charged with blaspheming this holy place. Some
understand this of the city of Jerusalem, which was the holy city, and
which they had a mighty jealousy for. But it is rather meant of the
temple, that holy house. Christ was condemned as a blasphemer for words
which were thought to reflect upon the temple, which they seemed
concerned for the honour of, even when they by their wickedness had
profaned it. [2.] He is charged with blaspheming the law, of which they
made their boast, and in which they put their trust, when through
breaking the law they dishonoured God, Rom. ii. 23. Well, but how can
they make this out? Why, here the charge dwindles again; for all they
can accuse him of is that they had themselves heard him say (but how it
came in, or what explication he gave to if, they think not themselves
bound to give account) that this Jesus of Nazareth, who was so much
talked of, shall destroy this place, and change the customs which Moses
delivered to us. He could not be charged with having said any thing to
the disparagement either of the temple or of the law. The priests had
themselves profaned the temple, by making it not only a house of
merchandise, but a den of thieves; yet they would be thought zealous
for the honour of it, against one that had never said any thing amiss
of it, but had attended it more as a house of prayer, according to the
true intention of it, than they had. Nor had he ever reproached the law
as they had. But, First, He had said, Jesus of Nazareth shall destroy
this place, destroy the temple, destroy Jerusalem. It is probable that
he might say so; and what blasphemy was it against the holy place to
say that it should not be perpetual any more than Shiloh was, and that
the just and holy God would not continue the privileges of his
sanctuary to those that abused them? Had not the prophets given the
same warning to their fathers of the destruction of that holy place by
the Chaldeans? Nay, when the temple was first built, had not God
himself given the same warning: This house, which is high, shall be an
astonishment, 2 Chron. vii. 21. And is he a blasphemer, then, who tells
them that Jesus of Nazareth, if they continue their opposition to him,
will bring a just destruction upon their place and nation, and they may
thank themselves? Those wickedly abuse their profession of religion
who, under colour of that, call the reproofs given them for their
disagreeable conversations blasphemous reflections upon their religion.
Secondly, He had said, This Jesus shall change the customs which Moses
delivered to us. And it was expected that in the days of the Messiah
they should be changed, and that the shadows should be done away when
the substance was come; yet this was no essential change of the law,
but the perfecting of it. Christ came, not to destroy, but to fulfil,
the law; and, if he changed some customs that Moses delivered, it was
to introduce and establish those that were much better; and if the
Jewish church had not obstinately refused to come into this new
establishment, and adhered to the ceremonial law, for aught I know
their place had not been destroyed; so that for putting them into a
certain way to prevent their destruction, and for giving them certain
notice of their destruction if they did not take that way, he is
accused as a blasphemer.
IV. We are here told how God owned him when he was brought before the
council, and made it to appear that he stood by him (v. 15): All that
sat in the council, the priests, scribes, and elders, looking
stedfastly on him, being a stranger, and one they had not yet had
before them, saw his face as it had been the face of an angel. It is
usual for judges to observe the countenance of the prisoner, which
sometimes is an indication either of guilt or innocence. Now Stephen
appeared at the bar with the countenance as of an angel. 1. Perhaps it
intimates no more than that he had an extraordinarily pleasant,
cheerful countenance, and there was not in it the least sign either of
fear for himself or anger at his persecutors. He looked as if he had
never been better pleased in his life than he was now when he was
called out to bear his testimony to the gospel of Christ, thus
publicly, and stood fair for the crown of martyrdom. Such an
undisturbed serenity, such an undaunted courage, and such an
unaccountable mixture of mildness and majesty, there was in his
countenance, that every one said he looked like an angel; enough surely
to convince the Sadducees that there are angels, when they saw before
their eyes an incarnate angel. 2. It should rather seem that there was
a miraculous splendour and brightness upon his countenance, like that
of our Saviour when he was transfigured--or, at least, that of Moses
when he came down from the mount--God designing thereby to put honour
upon his faithful witness and confusion upon his persecutors and
judges, whose sin would be highly aggravated, and would be indeed a
rebellion against the light, if, notwithstanding this, they proceeded
against him. Whether he himself knew that the skin of his face shone or
no we are not told; but all that sat in the council saw it, and
probably took notice of it to one another, and an arrant shame it was
that when they saw, and could not but see by it that he was owned of
God, they did not call him from standing at the bar to sit in the chief
seat upon the bench. Wisdom and holiness make a man's face to shine,
and yet these will not secure men from the greatest indignities; and no
wonder, when the shining of Stephen's face could not be his protection;
though it had been easy to prove that if he had been guilty of putting
any dishonour upon Moses God would not thus have put Moses's honour
upon him.
__________________________________________________________________
A C T S.
CHAP. VII.
When our Lord Jesus called his apostles out to be employed in services
and sufferings for him, he told them that yet the last should be first,
and the first last, which was remarkably fulfilled in St. Stephen and
St. Paul, who were both of them late converts, in comparison of the
apostles, and yet got the start of them both in services and
sufferings; for God, in conferring honours and favours, often crosses
hands. In this chapter we have the martyrdom of Stephen, the first
martyr of the Christian church, who led the van in the noble army. And
therefore his sufferings and death are more largely related than those
of any other, for direction and encouragement to all those who are
called out to resist unto blood, as he did. Here is, I. His defence of
himself before the council, in answer to the matters and things he
stood charged with, the scope of which is to show that it was no
blasphemy against God, nor any injury at all to the glory of his name,
to say that the temple should be destroyed and the customs of the
ceremonial law changed. And, 1. He shows this by going over the history
of the Old Testament, and observing that God never intended to confine
his favours to that place, or that ceremonial law; and that they had no
reason to expect he should, for the people of the Jews had always been
a provoking people, and had forfeited the privileges of their
peculiarity: nay, that that holy place and that law were but figures of
good things to come, and it was no disparagement at all to them to say
that they must give place to better things, ver. 1-50. And then, 2. He
applies this to those that prosecuted him, and sat in judgment upon
him, sharply reproving them for their wickedness, by which they had
brought upon themselves the ruin of their place and nation, and then
could not bear to hear of it, ver. 51-53. II. The putting of him to
death by stoning him, and his patient, cheerful, pious submission to
it, ver. 54-60.
Stephen's Address.
1 Then said the high priest, Are these things so? 2 And he said, Men,
brethren, and fathers, hearken; The God of glory appeared unto our
father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
3 And said unto him, Get thee out of thy country, and from thy
kindred, and come into the land which I shall show thee. 4 Then came
he out of the land of the Chaldaeans, and dwelt in Charran: and from
thence, when his father was dead, he removed him into this land,
wherein ye now dwell. 5 And he gave him none inheritance in it, no,
not so much as to set his foot on: yet he promised that he would give
it to him for a possession, and to his seed after him, when as yet he
had no child. 6 And God spake on this wise, That his seed should
sojourn in a strange land; and that they should bring them into
bondage, and entreat them evil four hundred years. 7 And the nation
to whom they shall be in bondage will I judge, said God: and after that
shall they come forth, and serve me in this place. 8 And he gave him
the covenant of circumcision: and so Abraham begat Isaac, and
circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat
the twelve patriarchs. 9 And the patriarchs, moved with envy, sold
Joseph into Egypt: but God was with him, 10 And delivered him out of
all his afflictions, and gave him favour and wisdom in the sight of
Pharaoh king of Egypt; and he made him governor over Egypt and all his
house. 11 Now there came a dearth over all the land of Egypt and
Chanaan, and great affliction: and our fathers found no sustenance.
12 But when Jacob heard that there was corn in Egypt, he sent out our
fathers first. 13 And at the second time Joseph was made known to his
brethren; and Joseph's kindred was made known unto Pharaoh. 14 Then
sent Joseph, and called his father Jacob to him, and all his kindred,
threescore and fifteen souls. 15 So Jacob went down into Egypt, and
died, he, and our fathers, 16 And were carried over into Sychem, and
laid in the sepulchre that Abraham bought for a sum of money of the
sons of Emmor the father of Sychem.
Stephen is now at the bar before the great council of the nation,
indicted for blasphemy: what the witnesses swore against him we had an
account of in the foregoing chapter, that he spoke blasphemous words
against Moses and God; for he spoke against this holy place and the
law. Now here,
I. The high priest calls upon him to answer for himself, v. 1. He was
president, and, as such, the mouth of the court, and therefore he
saith, "You, the prisoner at the bar, you hear what is sworn against
you; what do you say to it? Are these things so? Have you ever spoken
any words to this purport? If you have, will you recant them, or will
you stand to them? Guilty or not guilty?" This carried a show of
fairness, and yet seems to have been spoken with an air of haughtiness;
and thus far he seems to have prejudged the cause, that, if it were so,
that he had spoken such and such words, he shall certainly be adjudged
a blasphemer, whatever he may offer in justification or explanation of
them.
II. He begins his defence, and it is long; but it should seem by his
breaking off abruptly, just when he came to the main point (v. 50),
that it would have been much longer if his enemies would have given him
leave to say all he had to say. In general we may observe,
1. That in this discourse he appears to be a man ready and mighty in
the scriptures, and thereby thoroughly furnished for every good word
and work. He can relate scripture stories, and such as were very
pertinent to his purpose, off-hand without looking in his Bible. He was
filled with the Holy Ghost, not so much to reveal to him new things, or
open to him the secret counsels and decrees of God concerning the
Jewish nation, with them to convict these gainsayers; no, but to bring
to his remembrance the scriptures of the Old Testament, and to teach
him how to make use of them for their conviction. Those that are full
of the Holy Ghost will be full of the scripture, as Stephen was.
2. That he quotes the scriptures according to the Septuagint
translation, by which it appears he was one of the Hellenist Jews, who
used that version in their synagogues. His following this, occasions
divers variations from the Hebrew original in this discourse, which the
judges of the court did not correct, because they knew how he was led
into them; nor is it any derogation to the authority of that Spirit by
which he spoke, for the variations are not material. We have a maxim,
Apices juris non sunt jura--Mere points of law are not law itself.
These verses carry on this his compendium of church history to the end
of the book of Genesis. Observe,
(1.) His preface: Men, brethren, and fathers, hearken. He gives them,
though not flattering titles, yet civil and respectful ones, signifying
his expectation of fair treatment with them; from men he hopes to be
treated with humanity, and he hopes that brethren and fathers will use
him in a fatherly brotherly way. They are ready to look upon him as an
apostate from the Jewish church, and an enemy to them. But, to make way
for their conviction to the contrary, he addresses himself to them as
men, brethren, and fathers, resolving to look on himself as one of
them, though they would not so look on him. He craves their attention:
Hearken; though he was about to tell them what they already knew, yet
he begs them to hearken to it, because, though they knew it all, yet
they would not without a very close application of mind know how to
apply it to the case before them.
(2.) His entrance upon the discourse, which (whatever it may seem to
those that read it carelessly) is far from being a long ramble only to
amuse the hearers, and give them a diversion by telling them an old
story. No; it is all pertinent and ad rem--to the purpose, to show them
that God had no this heart so much upon that holy place and the law as
they had; but, as he had a church in the world many ages before that
holy place was founded and the ceremonial law given, so he would have
when they should both have had their period.
[1.] He begins with the call of Abraham out of Ur of the Chaldees, by
which he was set apart for God to be the trustee of the promise, and
the father of the Old-Testament church. This we had an account of (Gen.
xii. 1, &c.), and it is referred to, Neh. ix. 7, 8. His native country
was an idolatrous country, it was Mesopotamia, (v. 2), the land of the
Chaldeans (v. 4); thence God brought him at two removes, not too far at
once, dealing tenderly with him; he first brought him out of the land
of the Chaldeans to Charran, or Haran, a place midway between that and
Canaan (Gen. xi. 31), and thence five years after, when his father was
dead, he removed him into the land of Canaan, wherein you now dwell. It
should seem, the first time that God spoke to Abraham, he appeared in
some visible display of the divine presence, as the God of glory (v.
2), to settle a correspondence with him: and then afterwards he kept up
that correspondence, and spoke to him from time to time as there was
occasion, without repeating his visible appearances as the God of
glory.
First, From this call of Abraham we may observe, 1. That in all our
ways we must acknowledge God, and attend the directions of his
providence, as of the pillar of cloud and fire. It is not said, Abraham
removed, but, God removed him into this land wherein you now dwell, and
he did but follow his Leader. 2. Those whom God takes into covenant
with himself he distinguishes from the children of this world; they are
effectually called out of the state, out of the land, of their
nativity; they must sit loose to the world, and live above it and every
thing in it, even that in it which is most dear to them, and must trust
God to make it up to them in another and better country, that is, the
heavenly, which he will show them. God's chosen must follow him with an
implicit faith and obedience.
Secondly, But let us see what this is to Stephen's case. 1. They had
charged him as a blasphemer of God, and an apostate from the church;
therefore he shows that he is a son of Abraham, and values himself upon
his being able to say, Our father Abraham, and that he is a faithful
worshipper of the God of Abraham, whom therefore he here calls the God
of glory. He also shows that he owns divine revelation, and that
particularly by which the Jewish church was founded and incorporated.
2. They were proud of their being circumcised; and therefore he shows
that Abraham was taken under God's guidance, and into communion with
him, before he was circumcised, for that was not till v. 8. With this
argument Paul proves that Abraham was justified by faith, because he
was justified when he was in uncircumcision: and so here. 3. They had a
mighty jealousy for this holy place, which may be meant of the whole
land of Canaan; for it was called the holy land, Immanuel's land; and
the destruction of the holy house inferred that of the holy land.
"Now," says Stephen, "you need not be so proud of it; for," (1.) "You
came originally out of Ur of the Chaldees, where your fathers served
other gods (Josh. xxiv. 2), and you were not the first planters of this
country. Look therefore unto the rock whence you were hewn, and the
holy of the pit out of which you were digged;" that is, as it follows
there, "look unto Abraham your father, for I called him alone (Isa. li.
1, 2)--think of the meanness of your beginnings, and how you are
entirely indebted to divine grace, and then you will see boasting to be
for ever excluded. It was God that raised up the righteous man from the
east, and called him to his foot. Isa. xli. 2. But, if his seed
degenerate, let them know that God can destroy this holy place, and
raise up to himself another people, for he is not a debtor to them."
(2.) "God appeared in his glory to Abraham a great way off in
Mesopotamia, before he came near Canaan, nay, before he dwelt in
Charran; so that you must not think God's visits are confined to this
land; no; he that brought the seed of the church from a country so far
east can, if he pleases, carry the fruit of it to another country as
far west." (3.) "God made no haste to bring him into this land, but let
him linger some years by the way, which shows that God has not his
heart so much upon this land as you have yours, neither is his honour,
nor the happiness of his people, bound up in it. It is therefore
neither blasphemy nor treason to say, It shall be destroyed,"
[2.] The unsettled state of Abraham and his seed for many ages after he
was called out of Ur of the Chaldees. God did indeed promise that he
would give it to him for a possession, and to his seed after him, v. 5.
But, First, As yet he had no child, nor any by Sarah for many years
after. Secondly, He himself was but a stranger and a sojourner in that
land, and God gave him no inheritance in it, no, not so much as to set
his foot on; but there he was as in a strange country, where he was
always upon the remove, and could call nothing his own. Thirdly, His
posterity did not come to the possession of it for a long time: After
four hundred years they shall come and serve me in this place, and not
till then, v. 7. Nay, Fourthly, They must undergo a great deal of
hardship and difficulty before they shall be put into the possession of
that land: they shall be brought into bondage, and ill treated in a
strange land: and this, not as the punishment of any particular sin, as
their wandering in the wilderness was, for we never find any such
account given of their bondage in Egypt; but so God had appointed, and
it must be. And at the end of four hundred years, reckoning from the
birth of Isaac, that nation to whom they shall be in bondage will I
judge, saith God. Now this teaches us, 1. That known unto God are all
his works beforehand. When Abraham had neither inheritance nor heir,
yet he was told he should have both, the one a land of promise, and the
other a child of promise; and therefore both had, and received, by
faith. 2. That God's promises, though they are slow, are sure in the
operation of them; they will be fulfilled in the season of them, though
perhaps not so soon as we expect. 3. That though the people of God may
be in distress and trouble for a time, yet God will at length both
rescue them and reckon with those that do oppress them; for, verily
there is a God that judgeth in the earth.
But let us see how this serves Stephen's purpose. 1. The Jewish nation,
for the honour of which they were so jealous, was very inconsiderable
in its beginnings; as their common father Abraham was fetched out of
obscurity in Ur of the Chaldees, so their tribes, and the heads of
them, were fetched out of servitude in Egypt, when they were the fewest
of all people, Deut. vii. 7. And what need is there of so much ado, as
if their ruin, when they bring it upon themselves by sin, must be the
ruin of the world, and of all God's interests in it? No; he that
brought them out of Egypt can bring them into it again, as he
threatened (Deut. xxviii. 68), and yet be no loser, while he can out of
stones raise up children unto Abraham. 2. The slow steps by which the
promise made to Abraham advanced towards the performance, and the many
seeming contradictions here taken notice of, plainly show that it had a
spiritual meaning, and that the land principally intended to be
conveyed and secured by it was the better country, that is, the
heavenly; as the apostle shows from this very argument that the
patriarchs sojourned in the land of promise, as in a strange country,
thence inferring that they looked for a city that had foundations, Heb.
xi. 9, 10. It was therefore no blasphemy to say, Jesus shall destroy
this place, when at the same time we say, "He shall lead us to the
heavenly Canaan, and put us in possession of that, of which the earthly
Canaan was but a type and figure."
[3.] The building up of the family of Abraham, with the entail of
divine grace upon it, and the disposals of divine Providence concerning
it, which take up the rest of the book of Genesis.
First, God engaged to be a God to Abraham and his seed; and, in token
of this, appointed that he and his male seed should be circumcised,
Gen. xvii. 9, 10. He gave him the covenant of circumcision, that is,
the covenant of which circumcision was the seal; and accordingly, when
Abraham had a son born, he circumcised him the eighth day (v. 8), by
which he was both bound by the divine law and interested in the divine
promise; for circumcision had reference to both, being a seal of the
covenant both on God's part--I will be to thee a God all-sufficient,
and on man's part--Walk before me, and be thou perfect. And then when
effectual care was thus taken for the securing of Abraham's seed, to be
a seed to serve the Lord, they began to multiply: Isaac begat Jacob,
and Jacob the twelve patriarchs, or roots of the respective tribes.
Secondly, Joseph, the darling and blessing of his father's house, was
abused by his brethren; they envied him because of his dreams, and sold
him into Egypt. Thus early did the children of Israel begin to grudge
those among them that were eminent and outshone others, of which their
enmity to Christ, who, like Joseph, was a Nazarite among his brethren,
was a great instance.
Thirdly, God owned Joseph in his troubles, and was with him (Gen.
xxxix. 2, 21), by the influence of his Spirit, both on his mind, giving
him comfort, and on the minds of those he was concerned with, giving
him favour in their eyes. And thus at length he delivered him out of
his afflictions, and Pharaoh made him the second man in the kingdom,
Ps. cv. 20-22. And thus he not only arrived at great preferment among
the Egyptians, but became the shepherd and stone of Israel, Gen. xlix.
24.
Fourthly, Jacob was compelled to go down into Egypt, by a famine which
forced him out of Canaan, a dearth (which was a great affliction), to
that degree that our fathers found no sustenance in Canaan, v. 11. That
fruitful land was turned into barrenness. But, hearing that there was
corn in Egypt (treasured up by the wisdom of his own son), he sent out
our fathers first to fetch corn, v. 12. And the second time that they
went, Joseph, who at first made himself strange to them, made himself
known to them, and it was notified to Pharaoh that they were Joseph's
kindred and had a dependence upon him (v. 13), whereupon, with
Pharaoh's leave, Joseph sent for his father Jacob to him into Egypt,
with all his kindred and family, to the number of seventy-five souls,
to be subsisted there, v. 13. In Genesis they are said to be seventy
souls, Gen. xlvi. 27. But the Septuagint there makes them seventy-five,
and Stephen or Luke follows that version, as Luke iii. 36, where Cainan
is inserted, which is not in the Hebrew text, but in the Septuagint.
Some, by excluding Joseph and his sons, who were in Egypt before (which
reduces the number to sixty-four), and adding the sons of the eleven
patriarch, make the number seventy-five.
Fifthly, Jacob and his sons died in Egypt (v. 15), but were carried
over to be buried in Canaan, v. 16. A very considerable difficulty
occurs here: it is said, They were carried over into Sychem, whereas
Jacob was buried not in Sychem, but near Hebron, in the cave of
Machpelah, where Abraham and Isaac were buried, Gen. l. 13. Joseph's
bones indeed were buried in Sychem (Josh. xxiv. 32), and it seems by
this (though it is not mentioned in the story) that the bones of all
the other patriarchs were carried with his, each of them giving the
same commandment concerning them that he had done; and of them this
must be understood, not of Jacob himself. But then the sepulchre in
Sychem was bought by Jacob (Gen. xxxiii. 19), and by this it is
described, Josh. xxiv. 32. How then is it here said to be bought by
Abraham? Dr. Whitby's solution of this is very sufficient. He supplies
it thus: Jacob went down into Egypt and died, he and our fathers; and
(our fathers) were carried over into Sychem; and he, that is, Jacob,
was laid in the sepulchre that Abraham brought for a sum of money, Gen.
xxiii. 16. (Or, they were laid there, that is, Abraham, Isaac, and
Jacob.) And they, namely, the other patriarchs, were buried in the
sepulchre bought of the sons of Emmor, the father of Sychem.
Let us now see what this is to Stephen's purpose. 1. He still reminds
them of the mean beginning of the Jewish nation, as a check to their
priding themselves in the glories of that nation; and that it was by a
miracle of mercy that they were raised up out of nothing to what they
were, from so small a number to be so great a nation; but, if they
answer not the intention of their being so raised, they can expect no
other than to be destroyed. The prophets frequently put them in mind of
the bringing of them out of Egypt, as a aggravation of their contempt
of the law of God, and here it is urged upon them as an aggravation of
their contempt of the gospel of Christ. 2. He reminds them likewise of
the wickedness of those that were the patriarchs of their tribes, in
envying their brother Joseph, and selling him into Egypt; and the same
spirit was still working in them towards Christ and his ministers. 3.
Their holy land, which they doted so much upon, their fathers were long
kept out of the possession of, and met with dearth and great affliction
in it; and therefore let them not think it strange if, after it has
been so long polluted with sin, it be at length destroyed. 4. The faith
of the patriarchs in desiring to be buried in the land of Canaan
plainly showed that they had an eye to the heavenly country, to which
it was the design of this Jesus to lead them.
Stephen's Address.
17 But when the time of the promise drew nigh, which God had sworn to
Abraham, the people grew and multiplied in Egypt, 18 Till another
king arose, which knew not Joseph. 19 The same dealt subtilly with
our kindred, and evil entreated our fathers, so that they cast out
their young children, to the end they might not live. 20 In which
time Moses was born, and was exceeding fair, and nourished up in his
father's house three months: 21 And when he was cast out, Pharaoh's
daughter took him up, and nourished him for her own son. 22 And Moses
was learned in all the wisdom of the Egyptians, and was mighty in words
and in deeds. 23 And when he was full forty years old, it came into
his heart to visit his brethren the children of Israel. 24 And seeing
one of them suffer wrong, he defended him, and avenged him that was
oppressed, and smote the Egyptian: 25 For he supposed his brethren
would have understood how that God by his hand would deliver them: but
they understood not. 26 And the next day he showed himself unto them
as they strove, and would have set them at one again, saying, Sirs, ye
are brethren; why do ye wrong one to another? 27 But he that did his
neighbour wrong thrust him away, saying, Who made thee a ruler and a
judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian
yesterday? 29 Then fled Moses at this saying, and was a stranger in
the land of Madian, where he begat two sons.
Stephen here goes on to relate,
I. The wonderful increase of the people of Israel in Egypt; it was by a
wonder of providence that in a little time they advanced from a family
into a nation. 1. It was when the time of the promise drew nigh--the
time when they were to be formed into a people. During the first two
hundred and fifteen years after the promise made to Abraham, the
children of the covenant were increased but to seventy; but in the
latter two hundred and fifteen years they increased to six hundred
thousand fighting men. The motion of providence is sometimes quickest
when it comes nearest the centre. Let us not be discouraged at the
slowness of the proceedings towards the accomplishment of God's
promises; God knows how to redeem the time that seems to have been
lost, and, when the year of the redeemed is at hand, can do a double
work in a single day. 2. It was in Egypt, where they were oppressed,
and ruled with rigour; when their lives were made so bitter to them
that, one would think, they should have wished to be written childless,
yet they married, in faith that God in due time would visit them; and
God blessed them, who thus honoured him, saying, Be fruitful, and
multiply. Suffering times have often been growing times with the
church.
II. The extreme hardships which they underwent there, v. 18, 19. When
the Egyptians observed them to increase in number they increased their
burdens, in which Stephen observes three things:--1. Their base
ingratitude: They were oppressed by another king that knew not Joseph,
that is, did not consider the good service that Joseph had done to that
nation; for, if he had, he would not have made so ill a requital to his
relations and family. Those that injure good people are very
ungrateful, for they are the blessings of the age and place they live
in. 2. Their hellish craft and policy: They dealt subtly with our
kindred. Come on, said they, let us deal wisely, thinking thereby to
secure themselves, but it proved dealing foolishly, for they did but
treasure up wrath by it. Those are in a great mistake who think they
deal wisely for themselves when they deal deceitfully or unmercifully
with their brethren. 3. Their barbarous and inhuman cruelty. That they
might effectually extirpate them, they cast out their young children,
to the end they might not live. The killing of their infant seed seemed
a very likely way to crush an infant nation. Now Stephen seems to
observe this to them, not only that they might further see how mean
their beginnings were, fitly represented (perhaps with an eye to the
exposing of the young children in Egypt) by the forlorn state of a
helpless, out-cast infant (Ezek. xvi. 4), and how much they were
indebted to God for his care of them, which they had forfeited, and
made themselves unworthy of: but also that they might consider that
what they were now doing against the Christian church in its infancy
was as impious and unjust, and would be in the issue as fruitless and
ineffectual, as that was which the Egyptians did against the Jewish
church in its infancy. "You think you deal subtly in your ill treatment
of us, and, in persecuting young converts, you do as they did in
casting out the young children; but you will find it is to no purpose,
in spite of your malice Christ's disciples will increase and multiply."
III. The raising up of Moses to be their deliverer. Stephen was charged
with having spoken blasphemous words against Moses, in answer to which
charge he here speaks very honourably of him. 1. Moses was born when
the persecution of Israel was at the hottest, especially in that most
cruel instance of it, the murdering of the new-born children: At that
time, Moses was born (v. 20), and was himself in danger, as soon as he
came into the world (as our Saviour also was at Bethlehem) of falling a
sacrifice to that bloody edict. God is preparing for his people's
deliverance, when their way is darkest, and their distress deepest. 2.
He was exceedingly fair; his face began to shine as soon as he was
born, as a happy presage of the honour God designed to put upon him; he
was asteios to Theo--fair towards God; he was sanctified from the womb,
and this made him beautiful in God's eyes; for it is the beauty of
holiness that is in God's sight of great price. 3. He was wonderfully
preserved in his infancy, first, by the care of his tender parents, who
nourished him three months in their own house, as long as they durst;
and then by a favourable providence that threw him into the arms of
Pharaoh's daughter, who took him up, and nourished him as her own son
(v. 21); for those whom God designs to make special use of he will take
special care of. And did he thus protect the child Moses? Much more
will he secure the interests of his holy child Jesus (as he is called
ch. iv. 27) from the enemies that are gathered together against him. 4.
He became a great scholar (v. 22): He was learned in all the wisdom of
the Egyptians, who were then famed for all manner of polite literature,
particularly philosophy, astronomy, and (which perhaps helped to lead
them to idolatry) hieroglyphics. Moses, having his education at court,
had opportunity of improving himself by the best books, tutors, and
conversation, in all the arts and sciences, and had a genius for them.
Only we have reason to think that he had not so far forgotten the God
of his fathers as to acquaint himself with the unlawful studies and
practices of the magicians of Egypt, any further than was necessary to
the confuting of them. 5. He became a prime minister of state in Egypt.
This seems to be meant by his being mighty in words and deeds. Though
he had not a ready way of expressing himself, but stammered, yet he
spoke admirably good sense, and every thing he said commanded assent,
and carried its own evidence and force of reason along with it; and, in
business, none went on with such courage, and conduct, and success.
Thus was he prepared, by human helps, for those services, which, after
all, he could not be thoroughly furnished for without divine
illumination. Now, by all this, Stephen will make it appear that,
notwithstanding the malicious insinuations of his persecutors, he had
as high and honourable thoughts of Moses as they had.
IV. The attempts which Moses made to deliver Israel, which they
spurned, and would not close in with. This Stephen insists much upon,
and it serves for a key to this story (Exod. ii. 11-15), as does also
that other construction which is put upon it by the apostle, Heb. xi.
24-26. There it is represented as an act of holy self-denial, here as a
designed prelude to, or entrance upon, the public service he was to be
called out to (v. 23): When he was full forty years old, in the prime
of his time for preferment in the court of Egypt, it came into his
heart (for God put it there) to visit his brethren the children of
Israel, and to see which way he might do them any service; and he
showed himself as a public person, with a public character. 1. As
Israel's saviour. This he gave a specimen of in avenging an oppressed
Israelite, and killing the Egyptian that abused him (v. 24). Seeing one
of his brethren suffer wrong, he was moved with compassion towards the
sufferer, and a just indignation at the wrong-doer, as men in public
stations should be, and he avenged him that was oppressed, and smote
the Egyptian, which, if he had been only a private person, he could not
lawfully have done; but he knew that his commission from heaven would
bear him out, and he supposed that his brethren (who could not but have
some knowledge of the promise made to Abraham, that the nation that
should oppress them God would judge) would have understood that God by
his hand would deliver them; for he could not have had either presence
of mind or strength of body to do what he did, if he had not been
clothed with such a divine power as evinced a divine authority. If they
had but understood the signs of the times, they might have taken this
for the dawning of the day of their deliverance; but they understood
not, they did not take this, as it was designed, for the setting up of
a standard, and sounding of a trumpet, to proclaim Moses their
deliverer. 2. As Israel's judge. This he gave a specimen of, the very
next day, in offering to accommodate matters between two contending
Hebrews, wherein he plainly assumed a public character (v. 26): He
showed himself to them as they strove, and, putting on an air of
majesty and authority, he would have set them at one again, and as
their prince have determined the controversy between them, saying,
Sirs, you are brethren, by birth and profession of religion; why do you
wrong one to another? For he observed that (as in most strifes) there
was a fault on both sides; and therefore, in order to peace and
friendship, there must be a mutual remission and condescension. When
Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians,
and so delivered Israel out of their hands; but, when he was to be
Israel's judge and lawgiver, he ruled them with the golden sceptre, not
the iron rod; he did not kill and slay them when they strove, but gave
them excellent laws and statutes, and decided upon their complaints and
appeals made to him, Exod. xviii. 16. But the contending Israelite that
was most in the wrong thrust him away (v. 27), would not bear the
reproof, though a just and gentle one, but was ready to fly in his
face, with, Who made thee a ruler and a judge over us? Proud and
litigious spirits are impatient of check and control. Rather would
these Israelites have their bodies ruled with rigour by their
task-masters than be delivered, and have their minds ruled with reason,
by their deliverer. The wrong-doer was so enraged at the reproof given
him that he upbraided Moses with the service he had done to their
nation in killing the Egyptian, which, if they had pleased, would have
been the earnest of further and greater service: Wilt thou kill me, as
thou didst the Egyptian yesterday? v. 28, charging that upon him as his
crime, and threatening to accuse him for it, which was the hanging out
of the flag of defiance to the Egyptians, and the banner of love and
deliverance to Israel. Hereupon Moses fled into the land of Midian, and
made no further attempt to deliver Israel till forty years after; he
settled as a stranger in Midian, married, and had two sons, by Jethro's
daughter, v. 29.
Now let us see how this serves Stephen's purpose. 1. They charged him
with blaspheming Moses, in answer to which he retorts upon them the
indignities which their fathers did to Moses, which they ought to be
ashamed of, and humbled for, instead of picking quarrels thus, under
pretence of zeal for the honour of Moses, with one that had as great a
veneration for him as any of them had. 2. They persecuted him for
disputing in defence of Christ and his gospel, in opposition to which
they set up Moses and his law: "But," saith he, "you had best take
heed," (1.) "Lest you hereby do as your fathers did, refuse and reject
one whom God has raised up to be to you a prince and a Saviour; you may
understand, if you will not wilfully shut your eyes against the light,
that God will, by this Jesus, deliver you out of a worse slavery than
that in Egypt; take heed then of thrusting him away, but receive him as
a ruler and a judge over you." (2.) "Lest you hereby fare as your
fathers fared, who for this were very justly left to die in their
slavery, for the deliverance came not till forty years after. This will
be the issue of it, you put away the gospel from you, and it will be
sent to the Gentiles; you will not have Christ, and you shall not have
him, so shall your doom be." Matt. xxiii. 38, 39.
Stephen's Address.
30 And when forty years were expired, there appeared to him in the
wilderness of mount Sina an angel of the Lord in a flame of fire in a
bush. 31 When Moses saw it, he wondered at the sight: and as he drew
near to behold it, the voice of the Lord came unto him, 32 Saying, I
am the God of thy fathers, the God of Abraham, and the God of Isaac,
and the God of Jacob. Then Moses trembled, and durst not behold. 33
Then said the Lord to him, Put off thy shoes from thy feet: for the
place where thou standest is holy ground. 34 I have seen, I have seen
the affliction of my people which is in Egypt, and I have heard their
groaning, and am come down to deliver them. And now come, I will send
thee into Egypt. 35 This Moses whom they refused, saying, Who made
thee a ruler and a judge? the same did God send to be a ruler and a
deliverer by the hand of the angel which appeared to him in the bush.
36 He brought them out, after that he had showed wonders and signs in
the land of Egypt, and in the Red sea, and in the wilderness forty
years. 37 This is that Moses, which said unto the children of Israel,
A prophet shall the Lord your God raise up unto you of your brethren,
like unto me; him shall ye hear. 38 This is he, that was in the
church in the wilderness with the angel which spake to him in the mount
Sina, and with our fathers: who received the lively oracles to give
unto us: 39 To whom our fathers would not obey, but thrust him from
them, and in their hearts turned back again into Egypt, 40 Saying
unto Aaron, Make us gods to go before us: for as for this Moses, which
brought us out of the land of Egypt, we wot not what is become of him.
41 And they made a calf in those days, and offered sacrifice unto the
idol, and rejoiced in the works of their own hands.
Stephen here proceeds in his story of Moses; and let any one judge
whether these are the words of one that was a blasphemer of Moses or
no; nothing could be spoken more honourably of him. Here is,
I. The vision which he saw of the glory of God at the bush (v. 30):
When forty years had expired (during all which time Moses was buried
alive in Midian, and was now grown old, and one would think past
service), that it might appear that all his performances were products
of a divine power and promise (as it appeared that Isaac was a child of
promise by his being born of parents stricken in years), now, at eighty
years old, he enters upon that post of honour to which he was born, in
recompence for his self-denial at forty years old. Observe, 1. Where
God appeared to him: In the wilderness of Mount Sinai, v. 30. And, when
he appeared to him there, that was holy ground (v. 33), which Stephen
takes notice of, as a check to those who prided themselves in the
temple, that holy place, as if there were no communion to be had with
God but there; whereas God met Moses, and manifested himself to him, in
a remote obscure place in the wilderness of Sinai. They deceive
themselves if they think God is confined to places; he can bring his
people into a wilderness, and there speak comfortably to them. 2. How
he appeared to him: In a flame of fire (for our God is a consuming
fire), and yet the bush, in which this fire was, though combustible
matter, was not consumed, which, as it represented the state of Israel
in Egypt (where, though they were in the fire of affliction, yet they
were not consumed), so perhaps it may be looked upon as a type of
Christ's incarnation, and the union between the divine and human
nature: God, manifested in the flesh, was as the flame of fire
manifested in the bush. 3. How Moses was affected with this: (1.) He
wondered at the sight, v. 31. It was a phenomenon with the solution of
which all his Egyptian learning could not furnish him. He had the
curiosity at first to pry into it: I will turn aside now, and see this
great sight; but the nearer he drew the more he was struck with
amazement; and, (2.) He trembled, and durst not behold, durst not look
stedfastly upon it; for he was soon aware that it was not a fiery
meteor, but the angel of the Lord; and no other than the Angel of the
covenant, the Son of God himself. This set him a trembling. Stephen was
accused for blaspheming Moses and God (ch. vi. 11), as if Moses had
been a little god; but by this it appears that he was a man, subject to
like passions as we are, and particularly that of fear, upon any
appearance of the divine majesty and glory.
II. The declaration which he heard of the covenant of God (v. 32): The
voice of the Lord came to him; for faith comes by hearing; and this was
it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I
am the same that I was." The covenant God made with Abraham some ages
ago was, I will be to thee a God, a God all-sufficient. "Now," saith
God, "that covenant is still in full force; it is not cancelled nor
forgotten, but I am, as I was, the God of Abraham, and now I will make
it to appear so;" for all the favours, all the honours God put upon
Israel, were founded upon this covenant with Abraham, and flowed from
it. 2. "I will be the same that I am." For if the death of Abraham,
Isaac, and Jacob, cannot break the covenant-relation between God and
them (as by this it appears it cannot), then nothing else can: and then
he will be a God, (1.) To their souls, which are now separated from
their bodies. Our Saviour by this proves the future state, Matt. xxii.
31, 32. Abraham is dead, and yet God is still his God, therefore
Abraham is still alive. God never did that for him in this world which
would answer the true intent and full extent of that promise, that he
would be the God of Abraham; and therefore it must be done for him in
the other world. Now this is that life and immortality which are
brought to light by the gospel, for the full conviction of the
Sadducees, who denied it. Those therefore who stood up in defence of
the gospel, and endeavoured to propagate it, were so far from
blaspheming Moses that they did the greatest honour imaginable to
Moses, and that glorious discovery which God made of himself to him at
the bush. (2.) To their seed. God, in declaring himself thus the God of
their fathers, intimated his kindness to their seed, that they should
be beloved for the fathers' sakes, Rom. xi. 28; Deut. vii. 8. Now the
preachers of the gospel preached up this covenant, the promise made of
God unto the fathers; unto which promise those of the twelve tribes
that did continue serving God hoped to come, ch. xxvi. 6, 7. And shall
they, under colour of supporting the holy place and the law, oppose the
covenant which was made with Abraham and his seed, his spiritual seed,
before the law was given, and long before the holy place was built?
Since God's glory must be for ever advanced, and our glorying for ever
silenced, God will have our salvation to be by promise, and not by the
law; the Jews therefore who persecuted the Christians, under pretence
that they blasphemed the law, did themselves blaspheme the promise, and
forsook all their own mercies that were contained in it.
III. The commission which God gave him to deliver Israel out of Egypt.
The Jews set up Moses in competition with Christ, and accused Stephen
as a blasphemer because he did not do so too. But Stephen here shows
that Moses was an eminent type of Christ, as he was Israel's deliverer.
When God had declared himself the God of Abraham he proceeded, 1. To
order Moses into a reverent posture: "Put off thy shoes from thy feet.
Enter not upon sacred things with low, and cold, and common thoughts.
Keep thy foot, Eccl. v. 1. Be not hasty and rash in thy approaches to
God; tread softly." 2. To order Moses into a very eminent service. When
he is ready to receive commands, he shall have commission. He is
commissioned to demand leave from Pharaoh for Israel to go out of his
land, and to enforce that demand, v. 34. Observe, (1.) The notice God
took both of their sufferings and of their sense of their sufferings: I
have seen, I have seen their affliction, and have heard their groaning.
God has a compassionate regard to the troubles of his church, and the
groans of his persecuted people; and their deliverance takes rise from
his pity. (2.) The determination he fixed to redeem them by the hand of
Moses: I am come down to deliver them. It should seem, though God is
present in all places, yet he uses that expression here of coming down
to deliver them because that deliverance was typical of what Christ
did, when, for us men, and for our salvation, he came down from heaven;
he that ascended first descended. Moses is the man that must be
employed: Come, and I will send thee into Egypt: and, if God send him,
he will own him and give him success.
IV. His acting in pursuance of this commission, wherein he was a figure
of the Messiah. And Stephen takes notice here again of the slights they
had put upon him, the affronts they had given him, and their refusal to
have him to reign over them, as tending very much to magnify his agency
in their deliverance. 1. God put honour upon him whom they put contempt
upon (v. 35): This Moses whom they refused (whose kind offers and good
offices they rejected with scorn, saying, Who made thee a ruler and a
judge? Thou takest too much upon thee, thou son of Levi, Num. xvi. 3),
this same Moses did God send to be a ruler, and a deliverer, by the
hand of the angel which appeared to him in the bush. It may be
understood either that God sent to him by the hand of the angel going
along with him he became a complete deliverer. Now, by this example,
Stephen would intimate to the council that this Jesus whom they now
refused, as their fathers did Moses, saying, Who made thee a prophet
and a king? Who gave thee this authority? even this same has God
advanced to be a prince and a Saviour, a ruler and a deliverer; as the
apostles had told them awhile ago (ch. v. 30, 31), that the stone which
the builders refused was become the head-stone in the corner, ch. iv.
11. 2. God showed favour to them by him, and he was very forward to
serve them, though they had thrust him away. God might justly have
refused them his service, and he might justly have declined it; but it
is all forgotten: they are not so much as upbraided with it, v. 36. He
brought them out, notwithstanding, after he had shown wonders and signs
in the land of Egypt (which were afterwards continued for the
completing of their deliverance, according as the case called for them)
in the Red Sea and in the wilderness forty years. So far is he from
blaspheming Moses that he admires him as a glorious instrument in the
hand of God for the forming of the Old-Testament church. But it does
not at all derogate from his just honour to say that he was but an
instrument, and that he is outshone by this Jesus, whom he encourages
these Jews yet to close with, and to come into his interest, not
fearing but that then they should be received into his favour, and
receive benefit by him, as the people of Israel were delivered by
Moses, though they had once refused him.
V. His prophecy of Christ and his grace, v. 37. He not only was a type
of Christ (many were so that perhaps had not an actual foresight of his
day), but Moses spoke of him (v. 37): This is that Moses who said unto
the children of Israel, A prophet shall the Lord your God raise up unto
you of your brethren. This is spoken of as one of the greatest honours
God put upon him (nay, as that which exceeded all the rest), that by
him he gave notice to the children of Israel of the great prophet that
should come into the world, raised their expectation of him, and
required them to receive him. When his bringing them out of Egypt is
spoken of it is with an emphasis of honour, This is that Moses, Exod.
vi. 26. And so it is here, This is that Moses. Now this is very full to
Stephen's purpose; in asserting that Jesus should change the customs of
the ceremonial law, he was so far from blaspheming Moses that really he
did him the greatest honour imaginable, by showing how the prophecy of
Moses was accomplished, which was so clear, that, as Christ told them
himself, If they had believed Moses, they would have believed him, John
v. 46. 1. Moses, in God's name, told them that, in the fulness of time,
they should have a prophet raised up among them, one of their own
nation, that should be like unto him (Deut. xviii. 15, 18),--a ruler
and a deliverer, a judge and a lawgiver, like him,--who should
therefore have authority to change the customs that he had delivered,
and to bring in a better hope, as the Mediator of a better testament.
2. He charged them to hear that prophet, to receive his dictates, to
admit the change he would make in their customs, and to submit to him
in every thing; "and this will be the greatest honour you can do to
Moses and to his law, who said, Hear you him; and came to be a witness
to the repetition of this charge by a voice from heaven, at the
transfiguration of Christ, and by his silence gave consent to it,"
Matt. xvii. 5.
VI. The eminent services which Moses continued to do to the people of
Israel, after he had been instrumental to bring them out of Egypt, v.
38. And herein also he was a type of Christ, who yet so far exceeds him
that it is no blasphemy to say, "He has authority to change the customs
that Moses delivered." It was the honour of Moses, 1. That he was in
the church in the wilderness; he presided in all the affairs of it for
forty years, was king in Jeshurun, Deut. xxxiii. 5. The camp of Israel
is here called the church in the wilderness; for it was a sacred
society, incorporated by a divine charter under a divine government,
and blessed with divine revelation. The church in the wilderness was a
church, though it was not yet perfectly formed, as it was to be when
they came to Canaan, but every man did that which was right in his own
eyes, Deut. xii. 8, 9. It was the honour of Moses that he was in that
church, and many a time it had been destroyed if Moses had not been in
it to intercede for it. But Christ is the president and guide of a more
excellent and glorious church than that in the wilderness was, and is
more in it, as the life and soul of it, than Moses could be in that. 2.
That he was with the angel that spoke to him in the mount Sinai, and
with our fathers--was with him in the holy mount twice forty days, with
the angel of the covenant, Michael, our prince. Moses was immediately
conversant with God, but never lay in his bosom as Christ did from
eternity. Or these words may be taken thus: Moses was in the church in
the wilderness, but it was with the angel that spoke to him in mount
Sinai, that is, at the burning bush; for that was said to be at mount
Sinai (v. 30); that angel went before him, and was guide to him, else
he could not have been a guide to Israel; of this God speaks (Exod.
xxiii. 20), I send an angel before thee, and Exod. xxxiii. 2. And see
Num. xx. 16. He was in the church with the angel, without whom he could
have done no service to the church; but Christ is himself that angel
which was with the church in the wilderness, and therefore has an
authority above Moses. 3. That he received the lively oracles to give
unto them; not only the ten commandments, but the other instructions
which the Lord spoke unto Moses, saying, Speak them to the children of
Israel. (1.) The words of God are oracles, certain and infallible, and
of unquestionable authority and obligation; they are to be consulted as
oracles, and by them all controversies must be determined. (2.) They
are lively oracles, for they are the oracles of the living God, not of
the dumb and dead idols of the heathens: the word that God speaks is
spirit and life; not that the law of Moses could give life, but it
showed the way to life: If thou wilt enter into life, keep the
commandments. (3.) Moses received them from God, and delivered nothing
as an oracle to the people but what he had first received from God.
(4.) The lively oracles which he received from God he faithfully gave
to the people, to be observed and preserved. It was the principal
privilege of the Jews that to them were committed the oracles of God;
and it was by the hand of Moses that they were committed. As Moses gave
them not that bread, so neither did he give them that law from heaven
(John vi. 32), but God gave it to them; and he that gave them those
customs by his servant Moses might, no doubt, when he pleased, change
the customs by his Son Jesus, who received more lively oracles to give
unto us than Moses did.
VII. The contempt that was, after this, and notwithstanding this, put
upon him by the people. Those that charged Stephen with speaking
against Moses would do well to answer what their own ancestors had
done, and they tread in their ancestors' steps. 1. They would not obey
him, but thrust him from them, v. 39. They murmured at him, mutinied
against him, refused to obey his orders, and sometimes were ready to
stone him. Moses did indeed give them an excellent law, but by this it
appeared that it could not make the comers there unto perfect (Heb. x.
1), for in their hearts they turned back again into Egypt, and
preferred their garlic and onions there before the manna they had under
the guidance of Moses, or the milk and honey they hoped for in Canaan.
Observe, Their secret disaffection to Moses, with their inclination to
Egyptianism, if I may so call it. This was, in effect, turning back to
Egypt; it was doing it in heart. Many that pretend to be going forward
towards Canaan, by keeping up a show and profession of religion, are,
at the same time, in their hearts turning back to Egypt, like Lot's
wife to Sodom, and will be dealt with as deserters, for it is the heart
that God looks at. Now, if the customs that Moses delivered to them
could not prevail to change them, wonder not that Christ comes to
change the customs, and to introduce a more spiritual way of worship.
2. They made a golden calf instead of him, which besides the affront
that was thereby offered to God, was a great indignity to Moses: for it
was upon this consideration that they made the calf, because "as for
this Moses, who brought us out of the land of Egypt, we know not what
is become of him; therefore make us gods of gold;" as if a calf were
sufficient to supply the want of Moses, and as capable of going before
them into the promised land. So they made a calf in those days when the
law was given them, and offered sacrifices unto the idol, and rejoiced
in the work of their own hands. So proud were they of their new god
that when they had sat down to eat and drink, they rose up to play! By
all this it appears that there was a great deal which the law could not
do, in that it was weak through the flesh; it was therefore necessary
that this law should be perfected by a better hand, and he was no
blasphemer against Moses who said that Christ had done it.
Stephen's Address.
42 Then God turned, and gave them up to worship the host of heaven; as
it is written in the book of the prophets, O ye house of Israel, have
ye offered to me slain beasts and sacrifices by the space of forty
years in the wilderness? 43 Yea, ye took up the tabernacle of Moloch,
and the star of your god Remphan, figures which ye made to worship
them: and I will carry you away beyond Babylon. 44 Our fathers had
the tabernacle of witness in the wilderness, as he had appointed,
speaking unto Moses, that he should make it according to the fashion
that he had seen. 45 Which also our fathers that came after brought
in with Jesus into the possession of the Gentiles, whom God drave out
before the face of our fathers, unto the days of David; 46 Who found
favour before God, and desired to find a tabernacle for the God of
Jacob. 47 But Solomon built him a house. 48 Howbeit the most High
dwelleth not in temples made with hands; as saith the prophet, 49
Heaven is my throne, and earth is my footstool: what house will ye
build me? saith the Lord: or what is the place of my rest? 50 Hath
not my hand made all these things?
Two things we have in these verses:--
I. Stephen upbraids them with the idolatry of their fathers, which God
gave them up to, as a punishment for their early forsaking him in
worshipping the golden calf; and this was the saddest punishment of all
for that sin, as it was of the idolatry of the Gentile world that God
gave them up to a reprobate mind. When Israel was joined to idols,
joined to the golden calf, and not long after to Baal-peor, God said,
Let them alone; let them go on (v. 42): Then God turned, and gave them
up to worship the host of heaven. He particularly cautioned them not to
do it, at their peril, and gave them reasons why they should not; but,
when they were bent upon it, he gave them up to their own hearts; lust,
withdrew his restraining grace, and then they walked in their own
counsels, and were so scandalously mad upon their idols as never any
people were. Compare Deut. iv. 19 with Jer. viii. 2. For this he quotes
a passage out of Amos v. 25. For it would be less invidious to tell
them their own [character and doom] from an Old-Testament prophet, who
upbraids them,
1. For not sacrificing to their own God in the wilderness (v. 42): Have
you offered to me slain beasts, and sacrifices, by the space of forty
years in the wilderness? No; during all that time sacrifices to God
were intermitted; they did not so much as keep the passover after the
second year. It was God's condescension to them that he did not insist
upon it during their unsettled state; but then let them consider how
ill they requited him in offering sacrifices to idols, when God
dispensed with their offering them to him. This is also a check to
their zeal for the customs that Moses delivered to them, and their fear
of having them changed by this Jesus, that immediately after they were
delivered these customs were for forty years together disused as
needless things.
2. For sacrificing to other gods after they came to Canaan (v. 43): You
took up the tabernacle of Moloch. Moloch was the idol of the children
of Ammon, to which they barbarously offered their own children in
sacrifice, which they could not do without great terror and grief to
themselves and their families; yet this unnatural idolatry they arrived
at, when God gave them up to worship the host of heaven. See 2 Chron.
xxviii. 3. It was surely the strongest delusion that ever people were
given up to, and the greatest instance of the power of Satan in the
children of disobedience, and therefore it is here spoken of
emphatically: Yea, you took up the tabernacle of Moloch, you submitted
even to that, and to the worship of the star of your god Remphan. Some
think Remphan signifies the moon, as Moloch does the sun; others take
it for Saturn, for that planet is called Remphan in the Syriac and
Persian languages. The Septuagint puts it for Chiun, as being a name
more commonly known. They had images representing the star, like the
silver shrines for Diana, here called the figures which they made to
worship. Dr. Lightfoot thinks they had figures representing the whole
starry firmament, with all the constellations, and the planets, and
these are called Remphan--"the high representation," like the celestial
globe: a poor thing to make an idol of, and yet better than a golden
calf! Now for this it is threatened, I will carry you away beyond
Babylon. In Amos it is beyond Damascus, meaning to Babylon, the land of
the north. But Stephen changes it, with an eye to the captivity of the
ten tribes, who were carried away beyond Babylon, by the river of
Gozan, and in the cities of the Medes, 2 Kings xvii. 6. Let it not
therefore seem strange to them to hear of the destruction of this
place, for they had heard of it many a time from the prophets of the
Old Testament, who were not therefore accused as blasphemers by any but
the wicked rulers. It was observed, in the debate on Jeremiah's case,
that Micah was not called to an account though he prophesied, saying,
Zion shall be ploughed as a field, Jer. xxvi. 18, 19.
II. He gives an answer particularly to the charge exhibited against him
relating to the temple, that he spoke blasphemous words against that
holy place, v. 44-50. He was accused for saying that Jesus would
destroy this holy place: "And what if I did say so?" (saith Stephen)
"the glory of the holy God is not bound up in the glory of this holy
place, but that may be preserved untouched, though this be laid in the
dust;" for, 1. "It was not till our fathers came into the wilderness,
in their way to Canaan, that they had any fixed place of worship; and
yet the patriarchs, many ages before, worshipped God acceptably at the
altars they had adjoining to their own tents in the open air--sub dio;
and he that was worshipped without a holy place in the first, and best,
and purest ages of the Old-Testament church, may and will be so when
this holy place is destroyed, without any diminution to his glory." 2.
The holy place was at first but a tabernacle, mean and movable, showing
itself to be short-lived, and not designed to continue always. Why
might not this holy place, though built of stones, be decently brought
to its end, and give place to its betters, as well as that though
framed of curtains? As it was no dishonour, but an honour to God, that
the tabernacle gave way to the temple, so it is now that the material
temple gives way to the spiritual one, and so it will be when, at last,
the spiritual temple shall give way to the eternal one. 3. That
tabernacle was a tabernacle of witness, or of testimony, a figure of
good things to come, of the true tabernacle which the Lord pitched, and
not men, Heb. viii. 2. This was the glory both of the tabernacle and
temple, that they were erected for a testimony of that temple of God
which in the latter days should be opened in heaven (Rev. xi. 19), and
of Christ's tabernacling on earth (as the word is, John i. 14), and of
the temple of his body. 4. That tabernacle was framed just as God
appointed, and according to the fashion which Moses saw in the mount,
which plainly intimates that it had reference to good things to come.
Its rise being heavenly, its meaning and tendency were so; and
therefore it was no diminution at all to its glory to say that this
temple made with hands should be destroyed, in order to the building of
another made without hands, which was Christ's crime (Mark xiv. 58),
and Stephen's. 5. That tabernacle was pitched first in the wilderness;
it was not a native of this land of yours (to which you think it must
for ever be confined), but was brought in in the next age, by our
fathers, who came after those who first erected it, into the possession
of the Gentiles, into the land of Canaan, which had long been in the
possession of the devoted nations whom God drove out before the face of
our fathers. And why may not God set up his spiritual temple, as he had
done the material tabernacle, in those countries that were now the
possession of the Gentiles? That tabernacle was brought in by those who
came with Jesus, that is, Joshua. And I think, for distinction sake,
and to prevent mistakes, it ought to be so read, both here and Heb. iv.
8. Yet in naming Joshua here, which in Greek is Jesus, there may be a
tacit intimation that as the Old-Testament Joshua brought in that
typical tabernacle, so the New-Testament Joshua should bring in the
true tabernacle into the possession of the Gentiles. 6. That tabernacle
continued for many ages, even to the days of David, above four hundred
years, before there was any thought of building a temple, v. 45. David,
having found favour before God, did indeed desire this further favour,
to have leave to build God a house, to be a constant settled
tabernacle, or dwelling-place, for the Shechinah, or the tokens of the
presence of the God of Jacob, v. 46. Those who have found favour with
God should show themselves forward to advance the interests of his
kingdom among men. 7. God had his heart so little upon a temple, or
such a holy place as they were so jealous for, that, when David desired
to build one, he was forbidden to do it; God was in no haste for one,
as he told David (2 Sam. vii. 7), and therefore it was not he, but his
son Solomon, some years after, that built him a house. David had all
that sweet communion with God in public worship which we read of in his
Psalms before there was any temple built. 8. God often declared that
temples made with hands were not his delight, nor could add any thing
to the perfection of his rest and joy. Solomon, when he dedicated the
temple, acknowledged that God dwelleth not in temples made with hands;
he has not need of them, is not benefited by them, cannot be confined
to them. The whole world is his temple, in which he is every where
present, and fills it with his glory; and what occasion has he for a
temple then to manifest himself in? Indeed the pretended deities of the
heathen needed temples made with hands, for they were gods made with
hands (v. 41), and had no other place to manifest themselves in than in
their own temples; but the one only true and living God needs no
temple, for the heaven is his throne, in which he rests, and the earth
is his footstool, over which he rules (v. 49, 50), and therefore, What
house will you build me, comparable to this which I have already? Or,
what is the place of my rest? What need have I of a house, either to
repose myself in or to show myself? Hath not my hand made all these
things? And these show his eternal power and Godhead (Rom. i. 20); they
so show themselves to all mankind that those who worship other gods are
without excuse. And as the world is thus God's temple, wherein he is
manifested, so it is God's temple in which he will be worshipped. As
the earth is full of his glory, and is therefore his temple (Isa. vi.
3), so the earth is, or shall be, full of his praise (Hab. iii. 3), and
all the ends of the earth shall fear him (Ps. lxvii. 7), and upon this
account it is his temple. It was therefore no reflection at all upon
this holy place, however they might take it, to say that Jesus should
destroy this temple, and set up another, into which all nations should
be admitted, ch. xv. 16, 17. And it would not seem strange to those who
considered that scripture which Stephen here quotes (Isa. lxvi. 1-3),
which, as it expressed God's comparative contempt of the external part
of his service, so it plainly foretold the rejection of the unbelieving
Jews, and the welcome of the Gentiles that were of a contrite spirit
into the church.
Stephen's Address.
51 Ye stiffnecked and uncircumcised in heart and ears, ye do always
resist the Holy Ghost: as your fathers did, so do ye. 52 Which of the
prophets have not your fathers persecuted? and they have slain them
which showed before of the coming of the Just One; of whom ye have been
now the betrayers and murderers: 53 Who have received the law by the
disposition of angels, and have not kept it.
Stephen was going on in his discourse (as it should seem by the thread
of it) to show that, as the temple, so the temple-service must come to
an end, and it would be the glory of both to give way to that worship
of the Father in spirit and in truth which was to be established in the
kingdom of the Messiah, stripped of the pompous ceremonies of the old
law, and so he was going to apply all this which he had said more
closely to his present purpose; but he perceived they could not bear
it. They could patiently hear the history of the Old Testament told (it
was a piece of learning which they themselves dealt much in); but if
Stephen go about to tell them that their power and tyranny must come
down, and that the church must be governed by a spirit of holiness and
love, and heavenly-mindedness, they will not so much as give him the
hearing. It is probable that he perceived this, and that they were
going to silence him; and therefore he breaks off abruptly in the midst
of his discourse, and by that spirit of wisdom, courage, and power,
wherewith he was filled, he sharply rebuked his persecutors, and
exposed their true character; for, if they will not admit the testimony
of the gospel to them, it shall become a testimony against them.
I. They, like their fathers, were stubborn and wilful, and would not be
wrought upon by the various methods God took to reclaim and reform
them; they were like their fathers, inflexible both to the word of God
and to his providences. 1. They were stiff-necked (v. 51), and would
not submit their necks to the sweet and easy yoke of God's government,
nor draw in it, but were like a bullock unaccustomed to the yoke; or
they would not bow their heads, no, not to God himself, would not do
obeisance to him, would not humble themselves before him. The stiff
neck is the same with the hard heart, obstinate and contumacious, and
that will not yield--the general character of the Jewish nation, Exod.
xxxii. 9; xxxiii. 3, 5; xxxiv. 9; Deut. ix. 6, 13; xxxi. 27; Ezek. ii.
4. 2. They were uncircumcised in heart and ears their hearts and ears
were not devoted and given up to God, as the body of the people were in
profession by the sign of circumcision: "In name and show you are
circumcised Jews, but in heart and ears you are still uncircumcised
heathens, and pay no more deference to the authority of your God than
they do, Jer. ix. 26. You are under the power of unmortified lusts and
corruptions, which stop your ears to the voice of God, and harden your
hearts to that which is both most commanding and most affecting." They
had not that circumcision made without hands, in putting off the body
of the sins of the flesh, Col. ii. 11.
II. They, like their fathers, were not only not influenced by the
methods God took to reform them, but they were enraged and incensed
against them: You do always resist the Holy Ghost. 1. They resisted the
Holy Ghost speaking to them by the prophets, whom they opposed and
contradicted, hated and ridiculed; this seems especially meant here, by
the following explication, Which of the prophets have not your fathers
persecuted? In persecuting and silencing those that spoke by the
inspiration of the Holy Ghost they resisted the Holy Ghost. Their
fathers resisted the Holy Ghost in the prophets that God raised up to
them, and so did they in Christ's apostles and ministers, who spoke by
the same Spirit, and had greater measures of his gifts than the
prophets of the Old Testament had, and yet were more resisted. 2. They
resisted the Holy Ghost striving with them by their own consciences,
and would not comply with the convictions and dictates of them. God's
Spirit strove with them as with the old world, but in vain; they
resisted him, took part with their corruptions against their
convictions, and rebelled against the light. There is that in our
sinful hearts that always resists the Holy Ghost, a flesh that lusts
against the Spirit, and wars against his motions; but in the hearts of
God's elect, when the fulness of time comes, this resistance is
overcomer and overpowered, and after a struggle the throne of Christ is
set up in the soul, and every thought that had exalted itself against
it is brought into captivity to it, 2 Cor. x. 4, 5. That grace
therefore which effects this change might more fitly be called
victorious grace than irresistible.
III. They, like their fathers, persecuted and slew those whom God sent
unto them to call them to duty, and make them offers of mercy. 1. Their
fathers had been the cruel and constant persecutors of the
Old-Testament prophets (v. 51): Which of the prophets have not your
fathers persecuted? More or less, one time or other, they had a blow at
them all. With regard even to those that lived in the best reigns, when
the princes did not persecute them, there was a malignant party in the
nation that mocked at them and abused them, and most of them were at
last, either by colour of law or popular fury, put to death; and that
which aggravated the sin of persecuting the prophets was, that the
business of the prophets they were so spiteful at was to show before of
the coming of the just One, to give notice of God's kind intentions
towards that people, to send the Messiah among them in the fulness of
time. Those that were the messengers of such glad tidings should have
been courted and caressed, and have had the preferments of the best of
benefactors; but, instead of this, they had the treatment of the worst
of malefactors. 2. They had been the betrayers and murderers of the
just One himself, as Peter had told them, ch. iii. 14, 15; v. 30. They
had hired Judas to betray him, and had in a manner forced Pilate to
condemn him; and therefore it is charged upon them that they were his
betrayers and murders. Thus they were the genuine seed of those who
slew the prophets that foretold his coming, which, by slaying him, they
showed they would have done if they had lived then; and thus, as our
Saviour had told them, they brought upon themselves the guilt of the
blood of all the prophets. To which of the prophets would those have
shown any respect who had no regard to the Son of God himself?
IV. They, like their fathers, put contempt upon divine revelation, and
would not be guided and governed by it; and this was the aggravation of
their sin, that God had given, as to their fathers his law, so to them
his gospel, in vain. 1. Their fathers received the law, and did not
observe it, v. 53. God wrote to them the great things of his law, after
he had first spoken them to them; and yet they were counted by them as
a strange or foreign thing, which they were no way concerned in. The
law is said to be received by the disposition of angels, because angels
were employed in the solemnity of giving the law, in the thunderings
and lightnings, and the sound of the trumpet. It is said to be ordained
by angels (Gal. iii. 19), God is said to come with ten thousand of his
saints to give the law (Deut. xxxiii. 2), and it was a word spoken by
angels, Heb. ii. 2. This put an honour both upon the law and the
Lawgiver, and should increase our veneration for both. But those that
thus received the law yet kept it not, but by making the golden calf
broke it immediately in a capital instance. 2. They received the gospel
now, by the disposition, not of angels, but of the Holy Ghost,--not
with the sound of a trumpet, but, which was more strange, in the gift
of tongues, and yet they did not embrace it. They would not yield to
the plainest demonstrations, any more than their fathers before them
did, for they were resolved not to comply with God either in his law or
in his gospel.
We have reason to think Stephen had a great deal more to say, and would
have said it if they would have suffered him; but they were wicked and
unreasonable men with whom he had to do, that could no more hear reason
than they could speak it.
Stephen's Martyrdom; Stephen's Dying Prayer.
54 When they heard these things, they were cut to the heart, and they
gnashed on him with their teeth. 55 But he, being full of the Holy
Ghost, looked up stedfastly into heaven, and saw the glory of God, and
Jesus standing on the right hand of God, 56 And said, Behold, I see
the heavens opened, and the Son of man standing on the right hand of
God. 57 Then they cried out with a loud voice, and stopped their
ears, and ran upon him with one accord, 58 And cast him out of the
city, and stoned him: and the witnesses laid down their clothes at a
young man's feet, whose name was Saul. 59 And they stoned Stephen,
calling upon God, and saying, Lord Jesus, receive my spirit. 60 And
he kneeled down, and cried with a loud voice, Lord, lay not this sin to
their charge. And when he had said this, he fell asleep.
We have here the death of the first martyr of the Christian church, and
there is in this story a lively instance of the outrage and fury of the
persecutors (such as we may expect to meet with if we are called out to
suffer for Christ), and of the courage and comfort of the persecuted,
that are thus called out. Here is hell in its fire and darkness, and
heaven in its light and brightness; and these serve as foils to set off
each other. It is not here said that the votes of the council were
taken upon his case, and that by the majority he was found guilty, and
then condemned and ordered to be stoned to death, according to the law,
as a blasphemer; but, it is likely, so it was, and that it was not by
the violence of the people, without order of the council, that he was
put to death; for here is the usual ceremony of regular executions--he
was cast out of the city, and the hands of the witnesses were first
upon him.
Let us observe here the wonderful discomposure of the spirits of his
enemies and persecutors, and the wonderful composure of his spirit.
I. See the strength of corruption in the persecutors of Stephen--malice
in perfection, hell itself broken loose, men become incarnate devils,
and the serpent's seed spitting their venom.
1. When they heard these things they were cut to the heart (v. 54),
dieprionto, the same word that is used Heb. xi. 37, and translated they
were sawn asunder. They were put to as much torture in their minds as
ever the martyrs were put to in their bodies. They were filled with
indignation at the unanswerable arguments that Stephen urged for their
conviction, and that they could find nothing to say against them. They
were not pricked to the heart with sorrow, as those were ch. ii. 37,
but cut to the heart with rage and fury, as they themselves were, ch.
v. 33. Stephen rebuked them sharply, as Paul expresses it (Tit. i. 13),
apotomos--cuttingly, for they were cut to the heart by the reproof.
Note, Rejecters of the gospel and opposers of it are really tormentors
to themselves. Enmity to God is a heart-cutting thing; faith and love
are heart-healing. When they heard how he that looked like an angel
before he began his discourse talked like an angel, like a messenger
from heaven, before he concluded it, they were like a wild bull in a
net, full of the fury of the Lord, (Isa. li. 20), despairing to run
down a cause so bravely pleaded, and yet resolved not to yield to it.
2. They gnashed upon him with their teeth. This denotes, (1.) Great
malice and rage against him. Job complained of his enemy that he
gnashed upon him with his teeth, Job xvi. 9. The language of this was,
Oh that we had of his flesh to eat! Job xxxi. 31. They grinned at him,
as dogs at those they are enraged at; and therefore Paul, cautioning
against those of the circumcision, says, Beware of dogs, Phil. iii. 2.
Enmity at the saints turns men into brute beasts. (2.) Great vexation
within themselves; they fretted to see in him such manifest tokens of a
divine power and presence, and it vexed them to the heart. The wicked
shall see it and be grieved, he shall gnash with his teeth and melt
away, Ps. cxii. 10. Gnashing with the teeth is often used to express
the horror and torments of the damned. Those that have the malice of
hell cannot but have with it some of the pains of hell.
3. They cried out with a loud voice (v. 57), to irritate and excite one
another, and to drown the noise of the clamours of their own and one
another's consciences; when he said, I see heaven opened, they cried
with a loud voice, that he might not be heard to speak. Note, It is
very common for a righteous cause, particularly the righteous cause of
Christ's religion, to be attempted to be run down by noise and clamour;
what is wanting in reason is made up in tumult, and the cry of him that
ruleth among fools, while the words of the wise are heard in quiet.
They cried with a loud voice, as soldiers when they are going to engage
in battle, mustering up all their spirit and vigour for this desperate
encounter.
4. They stopped their ears, that they might not hear their own
noisiness; or perhaps under pretence that they could not bear to hear
his blasphemies. As Caiaphas rent his clothes when Christ said,
Hereafter you shall see the Son of man coming in glory (Matt. xxvi. 64,
65), so here these stopped their ears when Stephen said, I now see the
Son of man standing in glory, both pretending that what was spoken was
not to be heard with patience. Their stopping their ears was, (1.) A
manifest specimen of their wilful obstinacy; they were resolved they
would not hear what had a tendency to convince them, which was what the
prophets often complained of: they were like the deaf adder, that will
not hear the voice of the charmer, Ps. lviii. 4, 5. (2.) It was a fatal
omen of that judicial hardness to which God would give them up. They
stopped their ears, and then God, in a way of righteous judgment,
stopped them. This was the work that was now in doing with the
unbelieving Jews: Make the heart of this people fat, and their ears
heavy; thus was Stephen's character of them answered, You uncircumcised
in heart and ears.
5. They ran upon him with one accord--the people and the elders of the
people, judges, prosecutors, witnesses, and spectators, they all flew
upon him, as beasts upon their prey. See how violent they were, and in
what haste--they ran upon him, though there was no danger of his
outrunning them; and see how unanimous they were in this evil
thing--they ran upon him with one accord, one and all, hoping thereby
to terrify him, and put him into confusion, envying him his composure
and comfort in soul, with which he wonderfully enjoyed himself in the
midst of this hurry; they did all they could to ruffle him.
6. They cast him out of the city, and stoned him, as if he were not
worthy to live in Jerusalem; nay, not worthy to live in this world,
pretending herein to execute the law of Moses (Lev. xxiv. 16), He that
blasphemeth the name of the Lord shall surely be put to death, all the
congregation shall certainly stone him. And thus they had put Christ to
death, when this same court had found him guilty of blasphemy, but
that, for his greater ignominy, they were desirous he should be
crucified, and God overruled it for the fulfilling of the scripture.
The fury with which they managed the execution is intimated in this:
they cast him out of the city, as if they could not bear the sight of
him; they treated him as an anathema, as the offscouring of all things.
The witnesses against him were the leaders in the execution, according
to the law (Deut. xvii. 7), The hands of the witnesses shall be first
upon him, to put him to death, and particularly in the case of
blasphemy, Lev. xxiv. 14; Deut. xiii. 9. Thus they were to confirm
their testimony. Now, the stoning of a man being a laborious piece of
work, the witnesses took off their upper garments, that they might not
hang in their way, and they laid them down at a young man's feet, whose
name was Saul, now a pleased spectator of this tragedy. It is the first
time we find mention of his name; we shall know it and love it better
when we find it changed to Paul, and him changed from a persecutor into
a preacher. This little instance of his agency in Stephen's death he
afterwards reflected upon with regret (ch. xxii. 20): I kept the
raiment of those that slew him.
II. See the strength of grace in Stephen, and the wonderful instances
of God's favour to him, and working in him. As his persecutors were
full of Satan, so was he full of the Holy Ghost, fuller than ordinary,
anointed with fresh oil for the comb at, that, as the day, so might the
strength be. Upon this account those are blessed who are persecuted for
righteousness' sake, that the Spirit of God and of glory rests upon
them, 1 Pet. iv. 14. When he was chosen to public service, he was
described to be a man full of the Holy Ghost (ch. vi. 5), and now he is
called out to martyrdom he has still the same character. Note, Those
that are full of the Holy Ghost are fit for any thing, either to act
for Christ or to suffer for him. And those whom God calls out to
difficult services for his name he will qualify for those services, and
carry comfortably through them, by filling them with the Holy Ghost,
that, as their afflictions for Christ abound, their consolation in him
may yet more abound, and then none of these things move them. Now here
we have a remarkable communion between this blessed martyr and the
blessed Jesus in this critical moment. When the followers of Christ are
for his sake killed all the day long, and accounted as sheep for the
slaughter, does this separate them from the love of Christ? Does he
love them the less? Do they love him the less? No, by no means; and so
it appears by this narrative, in which we may observe.
1. Christ's gracious manifestation of himself to Stephen, both for his
comfort and for his honour, in the midst of his sufferings. When they
were cut to the heart, and gnashed upon him with their teeth, ready to
eat him up, then he had a view of the glory of Christ sufficient to
fill him with joy unspeakable, which was intended not only for his
encouragement, but for the support and comfort of all God's suffering
servants in all ages.
(1.) He, being full of the Holy Ghost, looked up stedfastly into
heaven, v. 55. [1.] Thus he looked above the power and fury of his
persecutors, and did as it were despise them, and laugh them to scorn,
as the daughter of Zion, Isa. xxxvii. 22. They had their eyes fixed
upon him, full of malice and cruelty; but he looked up to heaven, and
never minded them, was so taken up with the eternal life now in
prospect that he seemed to have no manner of concern for the natural
life now at state. Instead of looking about him, to see either which
way he was in danger or which way he might make his escape, he looks up
to heaven; thence only comes his help, and thitherward his way is still
open; though they compass him about on every side, they cannot
interrupt his intercourse with heaven. Note, A believing regard to God
and the upper world will be of great use to us, to set us above the
fear of man; for as far as we are under the influence of that fear we
forget the Lord our Maker, Isa. li. 13. [2.] Thus he directed his
sufferings to the glory of God, to the honour of Christ, and did as it
were appeal to heaven concerning them (Lord, for thy sake I suffer
this) and express his earnest expectation that Christ should be
magnified in his body. Now that he was ready to be offered he looks up
stedfastly to heaven, as one willing to offer himself. [3.] Thus he
lifted up his soul with his eyes to God in the heavens, in pious
ejaculations, calling upon God for wisdom and grace to carry him
through this trial in a right manner. God has promised that he will be
with his servants whom he calls out to suffer for him; but he will for
this be sought unto. He is nigh unto them, but it is in that for which
they call upon him. Is any afflicted? Let him pray. [4.] Thus he
breathed after the heavenly country, to which he saw the fury of his
persecutors would presently send him. It is good for dying saints to
look up stedfastly to heaven: "Yonder is the place whither death will
carry my better part, and then, O death! where is thy sting?" [5.] Thus
he made it to appear that he was full of the Holy Ghost; for, wherever
the Spirit of grace dwells, and works, and reigns, he directs the eye
of the soul upward. Those that are full of the Holy Ghost will look up
stedfastly to heaven, for there their heart is. [6.] Thus he put
himself into a posture to receive the following manifestation of the
divine glory and grace. If we expect to hear from heaven, we must look
up stedfastly to heaven.
(2.) He saw the glory of God (v. 55); for he saw, in order to this, the
heavens opened, v. 56. Some think his eyes were strengthened, and the
sight of them so raised above its natural pitch, by a supernatural
power, that he saw into the third heavens, though at so vast a
distance, as Moses's sight was enlarged to see the whole land of
Canaan. Others think it was a representation of the glory of God set
before his eyes, as, before, Isaiah and Ezekiel; heaven did as it were
come down to him, as Rev. xxi. 2. The heavens were opened, to give him
a view of the happiness he was going to, that he might, in prospect of
it, go cheerfully through death, so great a death. Would we by faith
look up stedfastly, we might see the heavens opened by the mediation of
Christ, the veil being rent, and a new and living way laid open for us
into the holiest. The heaven is opened for the settling of a
correspondence between God and men, that his favours and blessings may
come down to us, and our prayers and praises may go up to him. We may
also see the glory of God, as far as he has revealed it in his word,
and the sight of this will carry us through all the terrors of
sufferings and death.
(3.) He saw Jesus standing on the right hand of God (v. 55), the Son of
man, so it is v. 56. Jesus, being the Son of man, having taken our
nature with him to heaven, and being there clothed with a body, might
be seen with bodily eyes, and so Stephen saw him. When the
Old-Testament prophets saw the glory of God it was attended with
angels. The Shechinah or divine presence in Isaiah's vision was
attended with seraphim, in Ezekiel's vision with cherubim, both
signifying the angels, the ministers of God's providence. But here no
mention is made of the angels, though they surround the throne and the
Lamb; instead of them Stephen sees Jesus at the right hand of God, the
great Mediator of God's grace, from whom more glory redounds to God
than from all the ministration of the holy angels. The glory of God
shines brightest in the face of Jesus Christ; for there shines the
glory of his grace, which is the most illustrious instance of his
glory. God appears more glorious with Jesus standing at his right hand
than with millions of angels about him. Now, [1.] Here is a proof of
the exaltation of Christ to the Father's right hand; the apostles saw
him ascend, but they did not see him sit down, A cloud received him out
of their sight. We are told that he sat down on the right hand of God;
but was he ever seen there? Yes, Stephen saw him there, and was
abundantly satisfied with the sight. He saw Jesus at the right hand of
God, denoting both his transcendent dignity and his sovereign dominion,
his uncontrollable ability and his universal agency; whatever God's
right hand gives to us, or receives from us, or does concerning us, it
is by him; for he is his right hand. [2.] He is usually said to sit
there; but Stephen sees him standing there, as one more than ordinarily
concerned at present for his suffering servant; he stood up as a judge
to plead his cause against his persecutors; he is raised up out of his
holy habitation (Zech. ii. 13), comes out of his place to punish, Isa.
xxvi. 21. He stands ready to receive him and crown him, and in the mean
time to give him a prospect of the joy set before him. [3.] This was
intended for the encouragement of Stephen. He sees Christ is for him,
and then no matter who is against him. When our Lord Jesus was in his
agony an angel appeared to him, strengthening him; but Stephen had
Christ himself appearing to him. Note, Nothing so comfortable to dying
saints, nor so animating to suffering saints, as to see Jesus at the
right hand of God; and, blessed be God, by faith we may see him there.
(4.) He told those about him what he saw (v. 56): Behold, I see the
heavens opened. That which was a cordial to him ought to have been a
conviction to them, and a caution to them to take heed of proceeding
against one upon whom heaven thus smiled; and therefore what he saw he
declared, let them make what use they pleased of it. If some were
exasperated by it, others perhaps might be wrought upon to consider
this Jesus whom they persecuted, and to believe in him.
2. Stephen's pious addresses to Jesus Christ. The manifestation of
God's glory to him did not set him above praying, but rather set him
upon it: They stoned Stephen, calling upon God, v. 59. Though he called
upon God, and by that showed himself to be a true-born Israelite, yet
they proceeded to stone him, not considering how dangerous it is to
fight against those who have an interest in heaven. Though they stoned
him, yet he called upon God; nay, therefore he called upon him. Note,
It is the comfort of those who are unjustly hated and persecuted by men
that they have a God to go to, a God all-sufficient to call upon. Men
stop their ears, as they did here (v. 57), but God does not. Stephen
was now cast out of the city, but he was not cast out from his God. He
was now taking his leave of the world, and therefore calls upon God;
for we must do this as long as we live. Note, It is good to die
praying; then we need help--strength we never had, to do a work we
never did--and how can we fetch in that help and strength but by
prayer? Two short prayers Stephen offered up to God in his dying
moments, and in them as it were breathed out his soul:--
(1.) Here is a prayer for himself: Lord Jesus, receive my spirit. Thus
Christ had himself resigned his spirit immediately into the hands of
the Father. We are here taught to resign ours into the hands of Christ
as Mediator, by him to be recommended to the Father. Stephen saw Jesus
standing at the Father's right hand, and he thus calls to him: "Blessed
Jesus, do that for me now which thou standest there to do for all
thine, receive my departing spirit into thy hand." Observe, [1.] The
soul is the man, and our great concern, living and dying, must be about
our souls. Stephen's body was to be miserably broken and shattered, and
overwhelmed with a shower of stones, the earthly house of this
tabernacle violently beaten down and abused; but, however it goes with
that, "Lord," saith he, "'let my spirit be safe; let it go well with my
poor soul." Thus, while we live, our care should be that though the
body be starved or stripped the soul may be fed and clothed, though the
body lie in pain the soul may dwell at ease; and, when we die, that
though the body be thrown by as a despised broken vessel, and a vessel
in which there is no pleasure, yet the soul may be presented a vessel
of honour, that God may be the strength of the heart and its portion,
though the flesh fail. [2.] Our Lord Jesus is God, to whom we are to
seek, and in whom we are to confide and comfort ourselves living and
dying. Stephen here prays to Christ, and so must we; for it is the will
of God that all men should thus honour the Son, even as they honour the
Father. It is Christ we are to commit ourselves to, who alone is able
to keep what we commit to him against that day; it is necessary that we
have an eye to Christ when we come to die, for there is no venturing
into another world but under his conduct, no living comforts in dying
moments but what are fetched from him. [3.] Christ's receiving our
spirits at death is the great thing we are to be careful about, and to
comfort ourselves with. We ought to be in care about this while we
live, that Christ may receive our spirits when we die; for, if he
reject and disown them, whither will they betake themselves? How can
they escape being a prey to the roaring lion? To him therefore we must
commit them daily, to be ruled and sanctified, and made meet for
heaven, and then, and not otherwise, he will receive them. And, if this
has been our care while we live, it may be our comfort when we come to
die, that we shall be received into everlasting habitations.
(2.) Here is a prayer for his persecutors, v. 60.
[1.] The circumstances of this prayer are observable; for it seems to
have been offered up with something more of solemnity than the former.
First, He knelt down, which was an expression of his humility in
prayer. Secondly, He cried with a loud voice, which was an expression
of his importunity. But why should he thus show more humility and
importunity in this request than in the former? Why, none could doubt
of his being in good earnest in his prayers for himself, and therefore
there he needed not to use such outward expressions of it; but in his
prayer for his enemies, because that is so much against the grain of
corrupt nature, it was requisite he should give proofs of his being in
earnest.
[2.] The prayer itself: Lord, lay not this sin to their charge. Herein
he followed the example of his dying Master, who prayed thus for his
persecutors, Father, forgive them; and set an example to all following
sufferers in the cause of Christ thus to pray for those that persecute
them. Prayer may preach. This did so to those who stoned Stephen, and
he knelt down that they might take notice he was going to pray, and
cried with a loud voice that they might take notice of what he said,
and might learn, First, That what they did was a sin, a great sin,
which, if divine mercy and grace did not prevent, would be laid to
their charge, to their everlasting confusion. Secondly, That,
notwithstanding their malice and fury against him, he was in charity
with them, and was so far from desiring that God would avenge his death
upon them that it was his hearty prayer to God that it might not in any
degree be laid to their charge. A sad reckoning there would be for it.
If they did not repent, it would certainly be laid to their charge; but
he, for his part, did not desire the woeful day. Let them take notice
of this, and, when their thoughts were cool, surely they would not
easily forgive themselves for putting him to death who could so easily
forgive them. The blood-thirsty hate the upright, but the just seek his
soul, Prov. xxix. 10. Thirdly, That, though the sin was very heinous,
yet they must not despair of the pardon of it upon their repentance. If
they would lay it to their hearts, God would not lay it to their
charge. "Do you think," saith St. Austin, "that Paul heard Stephen pray
this prayer? It is likely he did and ridiculed it then (audivit
subsannans, sed irrisit--he heard with scorn), but afterwards he had
the benefit of it, and fared the better for it."
3. His expiring with this: When he had said this, he fell asleep; or,
as he was saying this, the blow came that was mortal. Note, Death is
but a sleep to good people; not the sleep of the soul (Stephen had
given that up into Christ's hand), but the sleep of the body; it is its
rest from all its griefs and toils; it is perfect ease from toil and
pain. Stephen died as much in a hurry as ever any man did, and yet,
when he died, he fell asleep. He applied himself to his dying work with
as much composure of mind as if he had been going to sleep; it was but
closing his eyes, and dying. Observe, He fell asleep when he was
praying for his persecutors; it is expressed as if he thought he could
not die in peace till he had done this. It contributes very much to our
dying comfortably to die in charity with all men; we are then found of
Christ in peace; let not the sun of life go down upon our wrath. He
fell asleep; the vulgar Latin adds, in the Lord, in the embraces of his
love. If he thus sleep, he shall do well; he shall awake again in the
morning of the resurrection.
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A C T S.
CHAP. VIII.
In this chapter we have an account of the persecutions of the
Christians, and the propagating of Christianity thereby. It was
strange, but very true, that the disciples of Christ the more they were
afflicted the more they multiplied. I. Here is the church suffering;
upon the occasion of putting Stephen to death a very sharp storm arose,
which forced many from Jerusalem, ver. 1-3. II. Here is the church
spreading by the ministry of Philip and others that were dispersed upon
that occasion. We have here, 1. The gospel brought to Samaria, preached
there (ver. 4, 5), embraced there (ver. 6-8), even by Simon Magus (ver.
9-13); the gift of the Holy Ghost conferred upon some of the believing
Samaritans by the imposition of the hands of Peter and John (ver.
14-17); and the severe rebuke given by Peter to Simon Magus for
offering money for a power to bestow that gift, ver. 18-25. 2. The
gospel sent to Ethiopia, by the eunuch, a person of quality of that
country. He is returning home in his chariot from Jerusalem, ver.
26-28. Philip is sent to him, and in his chariot preaches Christ to him
(ver. 29-35), baptizes him upon his profession of the Christian faith
(ver. 36-38), and the leaves him, ver. 39, 40. Thus in different ways
and methods the gospel was dispersed among the nations, and, one way or
other, "Have they not all heard?"
Persecution of the Church.
1 And Saul was consenting unto his death. And at that time there was a
great persecution against the church which was at Jerusalem; and they
were all scattered abroad throughout the regions of Judaea and Samaria,
except the apostles. 2 And devout men carried Stephen to his burial,
and made great lamentation over him. 3 As for Saul, he made havock of
the church, entering into every house, and haling men and women
committed them to prison.
In these verses we have,
I. Something more concerning Stephen and his death; how people stood
affected to it--variously, as generally in such cases, according to
men's different sentiments of things. Christ had said to his disciples,
when he was parting with them (John xvi. 20), You shall weep and
lament, but the world shall rejoice. Accordingly here is, 1. Stephen's
death rejoiced in by one--by many, no doubt, but by one in particular,
and that was Saul, who was afterwards called Paul; he was consenting to
his death, syneudokon--he consented to it with delight (so the word
signifies); he was pleased with it. He fed his eyes with this bloody
spectacle, in hopes it would put a stop to the growth of Christianity.
We have reason to think that Paul ordered Luke to insert this, for
shame to himself, and glory to free grace. Thus he owns himself guilty
of the blood of Stephen, and aggravates it with this, that he did not
do it with regret and reluctancy, but with delight and a full
satisfaction, like those who not only do such things, but have pleasure
in those that do them. 2. Stephen's death bewailed by others (v.
2)--devout men, which some understand of those that were properly so
called, proselytes, one of whom Stephen himself probably was. Or, it
may be taken more largely; some of the church that were more devout and
zealous than the rest went and gathered up the poor crushed and broken
remains, to which they gave a decent interment, probably in the field
of blood, which was bought some time ago to bury strangers in. They
buried him solemnly, and made great lamentation over him. Though his
death was of great advantage to himself, and great service to the
church, yet they bewailed it as a general loss, so well qualified was
he for the service, and so likely to be useful both as a deacon and as
a disputant. It is a bad symptom if, when such men are taken away, it
is not laid to heart. Those devout men paid these their last respects
to Stephen, (1.) To show that they were not ashamed of the cause for
which he suffered, nor afraid of the wrath of those that were enemies
to it; for, though they now triumph, the cause is a righteous cause,
and will be at last a victorious one. (2.) To show the great value and
esteem they had for this faithful servant of Jesus Christ, this first
martyr for the gospel, whose memory shall always be precious to them,
notwithstanding the ignominy of his death. They study to do honour to
him upon whom God put honour. (3.) To testify their belief and hope of
the resurrection of the dead, and the life of the world to come.
II. An account of this persecution of the church, which begins upon the
martyrdom of Stephen. When the fury of the Jews ran with such violence,
and to such a height, against Stephen, it could not quickly either stop
itself or spend itself. The bloody are often in scripture called
blood-thirsty; for when they have tasted blood they thirst for more.
One would have thought Stephen's dying prayers and dying comforts
should have overcome them, and melted them into a better opinion of
Christians and Christianity; but it seems they did not: the persecution
goes on; for they were more exasperated when they saw they could
prevail nothing, and, as if they hoped to be too hard for God himself,
they resolve to follow their blow; and perhaps, because they were none
of them struck dead upon the place for stoning Stephen, their hearts
were the more fully set in them to do evil. Perhaps the disciples were
also the more emboldened to dispute against them as Stephen did, seeing
how triumphantly he finished his course, which would provoke them so
much the more. Observe,
1. Against whom this persecution was raised: It was against the church
in Jerusalem, which is no sooner planted than it is persecuted, as
Christ often intimated that tribulation and persecution would arise
because of the word. And Christ had particularly foretold that
Jerusalem would soon be made too hot for his followers, for that city
had been famous for killing the prophets and stoning those that were
sent to it, Matt. xxiii. 37. It should seem that in this persecution
many were put to death, for Paul owns that at this time he persecuted
this way unto the death (ch. xxi. 4), and (ch. xxvi. 10) that when they
were put to death he gave his voice against them.
2. Who was an active man in it; none so zealous, so busy, as Saul, a
young Pharisee, v. 3. As for Saul (who had been twice mentioned before,
and now again for a notorious persecutor) he made havoc of the church;
he did all he could to lay it waste and ruin it; he cared not what
mischief he did to the disciples of Christ, nor knew when to stop. He
aimed at no less than the cutting off of the gospel Israel, that the
name of it should be no more in remembrance, Ps. lxxxiii. 4. He was the
fittest tool the chief priests could find out to serve their purposes;
he was informer-general against the disciples, a messenger of the great
council to be employed in searching for meetings, and seizing all that
were suspected to favour that way. Saul was bred a scholar, a
gentleman, and yet did not think it below him to be employed in the
vilest work of that kind. (1.) He entered into every house, making no
difficulty of breaking open doors, night or day, and having a force
attending him for that purpose. He entered into every house where they
used to hold their meetings, or every house that had any Christians in
it, or was thought to have. No man could be secure in his own house,
though it was his castle. (2.) He haled, with the utmost contempt and
cruelty, both men and women, dragged them along the streets, without
any regard to the tenderness of the weaker sex; he stooped so low as to
take cognizance of the meanest that were leavened with the gospel, so
extremely bigoted was he. (3.) He committed them to prison, in order to
their being tried and put to death, unless they would renounce Christ;
and some, we find, were compelled by him to blaspheme, ch. xxvi. 11.
3. What was the effect of this persecution: They were all scattered
abroad (v. 1), not all the believers, but all the preachers, who were
principally struck at, and against whom warrants were issued out to
take them up. They, remembering our Master's rule (when they persecute
you in one city, flee to another), dispersed themselves by agreement
throughout the regions of Judea and of Samaria; not so much for fear of
sufferings (for Judea and Samaria were not so far off from Jerusalem
but that, if they made a public appearance there, as they determined to
do, their persecutors' power would soon reach them there), but because
they looked upon this as an intimation of Providence to them to
scatter. Their work was pretty well done in Jerusalem, and now it was
time to think of the necessities of other places; for their Master had
told them that they must be his witnesses in Jerusalem first, and then
in all Judea and in Samaria, and then to the uttermost part of the
earth (ch. i. 8), and this method they observe. Through persecution may
not drive us off from our work, yet it may send us, as a hint of
Providence, to work elsewhere. The preachers were all scattered except
the apostles, who, probably, were directed by the Spirit to continue at
Jerusalem yet for some time, they being, by the special providence of
God, screened from the storm, and by the special grace of God enabled
to face the storm. They tarried at Jerusalem, that they might be ready
to go where their assistance was most needed by the other preachers
that were sent to break the ice; as Christ ordered his disciples to go
to those places where he himself designed to go, Luke x. 1. The
apostles continued longer together at Jerusalem than one would have
thought, considering the command and commission given them, to go into
all the world, and to disciple all nations. See ch. xv. 6; Gal. i. 17.
But what was done by the evangelists whom they sent forth was reckoned
as done by them.
The Spreading of the Gospel; Philip's Success.
4 Therefore they that were scattered abroad went every where preaching
the word. 5 Then Philip went down to the city of Samaria, and
preached Christ unto them. 6 And the people with one accord gave heed
unto those things which Philip spake, hearing and seeing the miracles
which he did. 7 For unclean spirits, crying with loud voice, came out
of many that were possessed with them: and many taken with palsies, and
that were lame, were healed. 8 And there was great joy in that city.
9 But there was a certain man, called Simon, which beforetime in the
same city used sorcery, and bewitched the people of Samaria, giving out
that himself was some great one: 10 To whom they all gave heed, from
the least to the greatest, saying, This man is the great power of God.
11 And to him they had regard, because that of long time he had
bewitched them with sorceries. 12 But when they believed Philip
preaching the things concerning the kingdom of God, and the name of
Jesus Christ, they were baptized, both men and women. 13 Then Simon
himself believed also: and when he was baptized, he continued with
Philip, and wondered, beholding the miracles and signs which were done.
Samson's riddle is here again unriddled: Out of the eater comes forth
meat, and out of the strong sweetness. The persecution that was
designed to extirpate the church was by the overruling providence of
God made an occasion of the enlargement of it. Christ had said, I am
come to send fire on the earth; and they thought, by scattering those
who were kindled with that fire, to have put it out, but instead of
this they did but help to spread it.
I. Here is a general account of what was done by them all (v. 4): They
went every where, preaching the word. They did not go to hide
themselves for fear of suffering, no, nor to show themselves as proud
of their sufferings; but they went up and down to scatter the knowledge
of Christ in every place where they were scattered. They went every
where, into the way of the Gentiles, and the cities of the Samaritans,
which before they were forbidden to go into, Matt. x. 5. They did not
keep together in a body, though this might have been a strength to
them; but they scattered into all parts, not to take their ease, but to
find out work. They went evangelizing the world, preaching the word of
the gospel; it was this which filled them, and which they endeavoured
to fill the country with, those of them that were preachers in their
preaching, and others in their common converse. They were now in a
country where they were no strangers, for Christ and his disciples had
conversed much in the regions of Judea; so that they had a foundation
laid there for them to build upon; and it would be requisite to let the
people there know what that doctrine which Jesus had preached there
some time ago was come to, and that it was not lost and forgotten, as
perhaps they were made to believe.
II. A particular account of what was done by Philip. We shall hear of
the progress and success of others of them afterwards (ch. xi. 19), but
here must attend the motions of Philip, not Philip the apostle, but
Philip the deacon, who was chosen and ordained to serve tables, but
having used the office of a deacon well he purchased to himself a good
degree, and great boldness in the faith, 1 Tim. iii. 13. Stephen was
advanced to the degree of a martyr, Philip to the degree of an
evangelist, which when he entered upon, being obliged by it to give
himself to the word and prayer, he was, no doubt, discharged from the
office of a deacon; for how could he serve tables at Jerusalem, which
by that office he was obliged to do, when he was preaching in Samaria?
And it is probable that two others were chosen in the room of Stephen
and Philip. Now observe,
1. What wonderful success Philip had in his preaching, and what
reception he met with.
(1.) The place he chose was the city of Samaria, the head city of
Samaria, the metropolis of that country, which stood where the city of
Samaria had formerly stood, of the building of which we read, 1 Kings
xvi. 24, now called Sebaste. Some think it was the same with Sychem or
Sychar, that city of Samaria where Christ was, John iv. 5. Many of that
city then believed in Christ, though he did no miracle among them (v.
39, 41), and now Philip, three years after, carries on the work then
begun. The Jews would have no dealings with the Samaritans; but Christ
sent his gospel to slay all enmities, and particularly that between the
Jews and the Samaritans, by making them one in his church.
(2.) The doctrine he preached was Christ; for he determined to know
nothing else. He preached Christ to them; he proclaimed Christ to them
(so the word signifies), as a king, when he comes to the crown, is
proclaimed throughout his dominions. The Samaritans had an expectation
of the Messiah's coming, as appears by John iv. 25. Now Philip tells
them that he is come, and that the Samaritans are welcome to him.
Ministers' business is to preach Christ--Christ, and him
crucified--Christ, and him glorified.
(3.) The proofs he produced for the confirmation of his doctrine were
miracles, v. 6. To convince them that he had his commission from heaven
(and therefore not only they might venture upon what he said, but they
were bound to yield to it), he shows them this broad seal of heaven
annexed to it, which the God of truth would never put to a lie. The
miracles were undeniable; they heard and saw the miracles which he did.
They heard the commanding words he spoke, and saw the amazing effects
of them immediately; that he spoke, and it was done. And the nature of
the miracles was such as suited the intention of his commission, and
gave light and lustre to it. [1.] He was sent to break the power of
Satan; and, in token of this, unclean spirits, being charged in the
name of the Lord Jesus to remove, came out of many that were possessed
with them, v. 7. As far as the gospel prevails, Satan is forced to quit
his hold of men and his interest in them, and then those are restored
to themselves, and to their right mind again, who, while he kept
possession, were distracted. Wherever the gospel gains the admission
and submission it ought to have, evil spirits are dislodged, and
particularly unclean spirits, all inclinations to the lusts of the
flesh, which war against the soul; for God has called us from
uncleanness to holiness, 1 Thess. iv. 7. This was signified by the
casting of these unclean spirits out of the bodies of people, who, it
is here said, came out crying with a loud voice, which signifies that
they came out with great reluctancy, and sorely against their wills,
but were forced to acknowledge themselves overcome by a superior power,
Mark i. 26; iii. 11; ix. 26. [2.] He was sent to heal the minds of men,
to cure a distempered world, and to put it in to a good state of
health; and, in token of this, many that were taken with palsies, and
that were lame, were healed. Those distempers are specified that were
most difficult to be cured by the course of nature (that the miraculous
cure might be the more illustrious), and those that were most
expressive of the disease of sin and that moral impotency which the
souls of men labour under as to the service of God. The grace of God in
the gospel is designed for the healing of those that are spiritually
lame and paralytic, and cannot help themselves, Rom. v. 6.
(4.) The acceptance which Philip's doctrine, thus proved, met with in
Samaria (v. 6): The people with one accord gave heed to those things
which Philip spoke, induced thereto by the miracles which served at
first to gain attention, and so by degrees to gain assent. There then
begin to be some hopes of people when they begin to take notice of what
is said to them concerning the things of their souls and eternity--when
they begin to give heed to the word of God, as those that are well
pleased to hear it, desirous to understand and remember it, and that
look upon themselves as concerned in it. The common people gave heed to
Philip, oi ochloi--a multitude of them, not here and there one, but
with one accord; they were all of a mind, that it was fit the doctrine
of the gospel should be enquired into, and an impartial hearing given
to it.
(5.) The satisfaction they had in attending on, and attending to,
Philip's preaching, and the success it had with many of them (v. 8):
There was great joy in that city; for (v. 12) they believed Philip, and
were baptized into the faith of Christ, the generality of them, both
men and women. Observe, [1.] Philip preached the things concerning the
kingdom of God, the constitution of that kingdom, the laws and
ordinances of it, the liberties and privileges of it, and the
obligations we are all under to be the loyal subjects of that kingdom;
and he preached the name of Jesus Christ, as king of that kingdom--his
name, which is above every name. He preached it up in its commanding
power and influence--all that by which he has made himself known. [2.]
The people not only gave heed to what he said, but at length believed
it, were fully convinced that it was of God and not of men, and gave up
themselves to the direction and government of it. As to this mountain,
on which they had hitherto worshipped God, and placed a great deal of
religion in it, they were now as much weaned from it as every they had
been wedded to it, and become the true worshippers, who worship the
Father in spirit and in truth, and in the name of Christ, the true
temple, John iv. 20-23. [3.] When they believed, without scruple
(though they were Samaritans) and without delay they were baptized,
openly professed the Christian faith, promised to adhere to it, and
then, by washing them with water, were solemnly admitted into the
communion of the Christian church, and owned as brethren by the
disciples. Men only were capable of being admitted into the Jewish
church by circumcision; but, to show that in Jesus Christ there is
neither male nor female (Gal. iii. 28), but both are alike welcome to
him, the initiating ordinance is such as women are capable of, for they
are numbered with God's spiritual Israel, though not with Israel
according to the flesh, Num. i. 2. And hence it is easily gathered that
women are to be admitted to the Lord's supper, though it does not
appear that there were any among those to whom it was first
administered. [4.] This occasioned great joy; each one rejoiced for
himself, as he in the parable who found the treasure hid in the field;
and they all rejoiced for the benefit hereby brought to their city, and
that it came without opposition, which it would scarcely have done if
Samaria had been within the jurisdiction of the chief priests. Note,
The bringing of the gospel to any place is just matter of joy, of great
joy, to that place. Hence the spreading of the gospel in the world is
often prophesied of in the Old Testament as the diffusing of joy among
the nations: Let the nations be glad and sing for joy, Ps. lxvii. 4; 1
Thess. i. 6. The gospel of Christ does not make men melancholy, but
fills them with joy, if it be received as it should be; for it is glad
tidings of great joy to all people, Luke ii. 10.
2. What there was in particular at this city of Samaria that made the
success of the gospel there more than ordinarily wonderful.
(1.) That Simon Magus had been busy there, and had gained a great
interest among the people, and yet they believed the things that Philip
spoke. To unlearn that which is bad proves many times a harder task
than to learn that which is good. These Samaritans, though they were
not idolaters as the Gentiles, nor prejudiced against the gospel by
traditions received from their fathers, yet had of late been drawn to
follow Simon, a conjurer (For so Magus signifies) who made a mighty
noise among them, and had strangely bewitched them. We are told,
[1.] How strong the delusion of Satan was by which they were brought
into the interests of this great deceiver. He had been for some time,
nay, for a long time, in this city, using sorceries; perhaps he came
there by the instigation of the devil, soon after our Saviour had been
there, to undo what he had been doing there; for it was always Satan's
way to crush a good work in its bud and infancy, 2 Cor. xi. 3; 1 Thess.
iii. 5. Now,
First, Simon assumed to himself that which was considerable: He gave
out that he himself was some great one, and would have all people to
believe so and to pay him respect accordingly; and then, as to every
thing else, they might do as they pleased. He had no design to reform
their lives, nor improve their worship and devotion, only to make them
believe that he was, tis megas--some divine person. Justin Martyr says
that he would be worshipped as proton theon--the chief god. He gave out
himself to be the Son of God, the Messiah, so some think; or to be an
angel, or a prophet. Perhaps he was uncertain within himself what title
of honour to pretend to; but he would be thought some great one. Pride,
ambition, and an affectation of grandeur, have always been the cause of
abundance of mischief both to the world and to the church.
Secondly, The people ascribed to him what he pleased. 1. They all gave
heed to him, from the least to the greatest, both young and old, both
poor and rich, both governors and governed. To him they had regard (v.
10, 11), and perhaps the more because the time fixed for the coming of
the Messiah had now expired, which had raised a general expectation of
the appearing of some great one about this time. Probably he was a
native of their country, and therefore they embraced him the more
cheerfully, that by giving honour to him they might reflect it upon
themselves. 2. They said of him, This man is the great power of
God--the power of God, that great power (so it might be read), that
power which made the world. See how ignorant inconsiderate people
mistake that which is done by the power of Satan, as if it were done by
the power of God. Thus, in the Gentile world, devils pass for deities;
and in the antichristian kingdom all the world wonders after a beast,
to whom the dragon gives his power, and who opens his mouth in
blasphemy against God, Rev. xiii. 2-5. 3. They were brought to it by
his sorceries: He bewitched the people of Samaria (v. 9), bewitched
them with sorceries (v. 11), that is, either, (1.) By his magic arts he
bewitched the minds of the people, at least some of them, who drew in
others. Satan, by God's permission, filled their hearts to follow
Simon. O foolish Galatians, saith Paul, who hath bewitched you? Gal.
iii. 1. These people are said to be bewitched by Simon, because they
were so strangely infatuated to believe a lie. Or, (2.) By his magic
arts he did many signs and lying wonders, which seemed to be miracles,
but really were not so: like those of the magicians of Egypt, and those
of the man of sin, 2 Thess. ii. 9. When they knew no better, they were
influenced by his sorceries; but, when they were acquainted with
Philip's real miracles, they saw plainly that the one was real and the
other a sham, and that there was as much difference as between Aaron's
rod and those of the magicians. What is the chaff to the wheat? Jer.
xxiii. 28.
Thus, notwithstanding the influence Simon Magus had had upon them, and
the unwillingness there generally is in people to own themselves in an
error, and to retract it, yet, when they saw the difference between
Simon and Philip, they quitted Simon, gave heed no longer to him, but
to Philip: and thus you see,
[2.] How strong the power of Divine grace is, by which they were
brought to Christ, who is truth itself, and was, as I may say, the
great undeceiver. By that grace working with the word those that had
been led captive by Satan were brought into obedience to Christ. Where
Satan, as a strong man armed, kept possession of the palace, and
thought himself safe, Christ, as a stronger than he, dispossessed him,
and divided the spoil; led captivity captive, and made those the
trophies of his victory whom the devil had triumphed over. Let us not
despair of the worst, when even those whom Simon Magus had bewitched
were brought to believe.
(2.) Here is another thing yet more wonderful, that Simon Magus himself
became a convert to the faith of Christ, in show and profession, for a
time. Is Saul also among the prophets? Yes (v. 13), Simon himself
believed also. He was convinced that Philip preached a true doctrine,
because he saw it confirmed by real miracles, of which he was the
better able to judge because he was conscious to himself of the trick
of his own pretended ones. [1.] The present conviction went so far that
he was baptized, was admitted, as other believers were, into the church
by baptism; and we have no reason to think that Philip did amiss in
baptizing him, no, nor in baptizing him quickly. Though he had been a
very wicked man, a sorcerer, a pretender to divine honours, yet, upon
his solemn profession of repentance for his sin and faith in Jesus
Christ, he was baptized. For, as great wickedness before conversion
keeps not true penitents from the benefits of God's grace, so neither
should it keep professing ones from church-fellowship. Prodigals, when
they return, must be joyfully welcomed home, though we cannot be sure
but that they will play the prodigal again. Nay, though he was now but
a hypocrite, and really in the gall of bitterness and bond of iniquity
all this while, and would soon have been found to be so if he had been
tried awhile, yet Philip baptized him; for it is God's prerogative to
know the heart. The church and its ministers must go by a judgment of
charity, as far as there is room for it. It is a maxim in the law,
Donec contrarium patet, semper praesumitur meliori parti--We must hope
the best as long as we can. And it is a maxim in the discipline of the
church, De secretis non judicat ecclesia--The secrets of the heart God
only judges. [2.] The present conviction lasted so long that he
continued with Philip. Though afterwards he apostatized from
Christianity, yet not quickly. He courted Philip's acquaintance, and
now he that had given out himself to be some great one is content to
sit at the feet of a preacher of the gospel. Even bad men, very bad,
may sometimes be in a good frame, very good; and those whose hearts
still go after their covetousness may possibly not only come before God
as his people come, but continue with them. [3.] The present conviction
was wrought and kept up by the miracles; he wondered to see himself so
far outdone in signs and miracles. Many wonder at the proofs of divine
truths who never experience the power of them.
The Account of Simon Magus.
14 Now when the apostles which were at Jerusalem heard that Samaria had
received the word of God, they sent unto them Peter and John: 15 Who,
when they were come down, prayed for them, that they might receive the
Holy Ghost: 16 (For as yet he was fallen upon none of them: only they
were baptized in the name of the Lord Jesus.) 17 Then laid they their
hands on them, and they received the Holy Ghost. 18 And when Simon
saw that through laying on of the apostles' hands the Holy Ghost was
given, he offered them money, 19 Saying, Give me also this power,
that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But
Peter said unto him, Thy money perish with thee, because thou hast
thought that the gift of God may be purchased with money. 21 Thou
hast neither part nor lot in this matter: for thy heart is not right in
the sight of God. 22 Repent therefore of this thy wickedness, and
pray God, if perhaps the thought of thine heart may be forgiven thee.
23 For I perceive that thou art in the gall of bitterness, and in the
bond of iniquity. 24 Then answered Simon, and said, Pray ye to the
Lord for me, that none of these things which ye have spoken come upon
me. 25 And they, when they had testified and preached the word of the
Lord, returned to Jerusalem, and preached the gospel in many villages
of the Samaritans.
God had wonderfully owned Philip in his work as an evangelist at
Samaria, but he could do no more than an evangelist; there were some
peculiar powers reserved to the apostles, for the keeping up of the
dignity of their office, and here we have an account of what was done
by two of them there--Peter and John. The twelve kept together at
Jerusalem (v. 1), and thither these good tidings were brought them that
Samaria had received the word of God (v. 14), that a great harvest of
souls was gathered, and was likely to be gathered in to Christ there.
The word of God was not only preached to them, but received by them;
they bade it welcome, admitted the light of it, and submitted to the
power of it: When they heard it, they sent unto them Peter and John. If
Peter had been, as some say he was, the prince of the apostles, he
would have sent some of them, or, if he had seen cause, would have gone
himself of his own accord; but he was so far from this that he
submitted to an order of the house, and, as a servant to the body, went
whither they sent him. Two apostles were sent, the two most eminent, to
Samaria, 1. To encourage Philip, to assist him, and strengthen his
hands. Ministers in a higher station, and that excel in gifts and
graces, should contrive how they may be helpful to those in a lower
sphere, and contribute to their comfort and usefulness. 2. To carry on
the good work that was begun among the people, and, with those heavenly
graces that had enriched them, to confer upon them spiritual gifts. Now
observe,
I. How they advanced and improved those of them that were sincere. It
is said (v. 16), The Holy Ghost was as yet fallen upon none of them, in
those extraordinary powers which were conveyed by the descent of the
Spirit upon the day of pentecost. They were none of them endued with
the gift of tongues, which seems then to have been the most usual
immediate effect of the pouring out of the Spirit. See ch. x. 45, 46.
This was both an eminent sign to those that believed not, and of
excellent service to those that did. This, and other such gifts, they
had not, only they were baptized in the name of the Lord Jesus, and so
engaged in him and interested in him, which was necessary to salvation,
and in this they had joy and satisfaction (v. 8), though they could not
speak with tongues. Those that are indeed given up to Christ, and have
experienced the sanctifying influences and operations of the Spirit of
grace, have great reason to be thankful, and no reason to complain,
though they have not those gifts that are for ornament, and would make
them bright. But it is intended that they should go on to the
perfection of the present dispensation, for the greater honour of the
gospel. We have reason to think that Philip had received these gifts of
the Holy Ghost himself, but had not a power to confer them; the
apostles must come to do this; and they did it not upon all that were
baptized, but upon some of them, and, it should seem, such as were
designed for some office in the church, or at least to be eminent
active members of it; and upon some of them one gift of the Holy Ghost,
and upon others another. See 1 Cor. xii. 4, 8; xiv. 26. Now in order to
this, 1. The apostles prayed for them, v. 15. The Spirit is given, not
to ourselves only (Luke xi. 13), but to others also, in answer to
prayer: I will put my Spirit within you (Ezek. xxxvi. 27), but I will
for this be enquired of, v. 37. We may take encouragement from this
example in praying to God to give the renewing graces of the Holy Ghost
to those whose spiritual welfare we are concerned for--for our
children, for our friends, for our ministers. We should pray, and pray
earnestly, that they may receive the Holy Ghost; for this includes all
blessings. 2. They laid their hands on them, to signify that their
prayers were answered, and that the gift of the Holy Ghost was
conferred upon them; for, upon the use of this sign, they received the
Holy Ghost, and spoke with tongues. The laying on of hands was
anciently used in blessing, by those who blessed with authority. Thus
the apostles blessed these new converts, ordained some to be ministers,
and confirmed others in their Christianity. We cannot now, nor can any,
thus give the Holy Ghost by the laying on of hands; but this may
intimate to us that those whom we pray for we should use our endeavours
with.
II. How they discovered and discarded him that was a hypocrite among
them, and this was Simon Magus; for they knew how to separate between
the precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by which his hypocrisy was
discovered (v. 18, 19): When he saw that through laying on of the
apostles' hands the Holy Ghost was given (which should have confirmed
his faith in the doctrine of Christ, and increased his veneration for
the apostles), it gave him a notion of Christianity as no other than an
exalted piece of sorcery, in which he thought himself capable of being
equal to the apostles, and therefore offered them money, saying, Give
me also this power. He does not desire them to lay their hands on him,
that he might receive the Holy Ghost himself (for he did not foresee
that any thing was to be got by that), but that they would convey to
him a power to bestow the gift upon others. He was ambitious to have
the honour of an apostle, but not at all solicitous to have the spirit
and disposition of a Christian. He was more desirous to gain honour to
himself than to do good to others. Now, in making this motion, (1.) He
put a great affront upon the apostles, as if they were mercenary men,
would do any thing for money, and loved it as well as he did; whereas
they had left what they had, for Christ, so far were they from aiming
to make it more--(2.) He put a great affront upon Christianity, as if
the miracles that were wrought for the proof of it were done by magic
arts, only of a different nature from what he himself had practised
formerly. (3.) He showed that, like Balaam, he aimed at the rewards of
divination; for he would not have offered money for this power if he
had not hoped to get money by it. (4.) He showed that he had a very
high conceit of himself, and that he had never his heart truly humbled.
Such a wretch as he had been before his baptism should have asked, like
the prodigal, to be made as one of the hired servants. But, as soon as
he is admitted into the family, no less a place will serve him than to
be one of the stewards of the household, and to be entrusted with a
power which Philip himself had not, but the apostles only.
2. The just rejection of his proposal, and the cutting reproof Peter
gave him for it, v. 20-23.
(1.) Peter shows him his crime (v. 20): Thou hast thought that the gift
of God may be purchased with money; and thus, [1.] He had overvalued
the wealth of this world, as if it were an equivalent for any thing,
and as if, because, as Solomon saith, it answers all things, relating
to the life that now is, it would answer all things relating to the
other life, and would purchase the pardon of sin, the gift of the Holy
Ghost, and eternal life. [2.] He had undervalued the gift of the Holy
Ghost and put it upon a level with the common gifts of nature and
providence. He thought the power of an apostle might as well be had for
a good fee as the advice of a physician or a lawyer, which was the
greatest despite that could be done to the Spirit of grace. All the
buying and selling of pardons and indulgences in the church of Rome is
the product of this same wicked thought, that the gift of God may be
purchased with money, when the offer of divine grace so expressly runs,
without money and without price.
(2.) He shows him his character, which is inferred from his crime. From
every thing that a man says or does amiss we cannot infer that he is a
hypocrite in the profession he makes of religion; but this of Simon's
was such a fundamental error as could by no means consist with a state
of grace; his offering money (and that got by sorcery too) was an
incontestable evidence that he was yet under the power of a worldly and
carnal mind, and was yet that natural man which receiveth not the
things of the Spirit of God, neither can he know them. And therefore
Peter tells him plainly, [1.] That his heart was not right in the sight
of God, v. 21. "Though thou professest to believe, and art baptized,
yet thou art not sincere." We are as our hearts are; if they be not
right, we are wrong; and they are open in the sight of God, who knows
them, judges them, and judges of us by them. Our hearts are that which
they are in the sight of God, who cannot be deceived; and if they be
not right in his sight, whatever our pretensions be, our religion is
vain, and will stand us in no stead: our great concern is to approve
ourselves to him in our integrity, for otherwise we cheat ourselves
into our own ruin. Some refer this particularly to the proposal he
made; what he asked is denied him, because his heart is not right in
the sight of God in asking it. He does not aim at the glory of God nor
the honour of Christ in it, but to make a hand of it for himself; he
asks, and has not, because he asks amiss, that he may consume it upon
his lusts, and be still thought some great one. [2.] That he is in the
gall of bitterness, and in the bond of iniquity: I perceive that thou
art so, v. 23. This is plain dealing, and plain dealing is best when we
are dealing about souls and eternity. Simon had got a great name among
the people, and of late a good name too among God's people, and yet
Peter here gives him a black character. Note, It is possible for a man
to continue under the power of sin, and yet to put on a form of
godliness. I perceive it, saith Peter. It was not so much by the spirit
of discerning, with which Peter was endued, that he perceived this, as
by Simon's discovery of it in the proposal he made. Note, The disguises
of hypocrites many times are soon seen through; the nature of the wolf
shows itself notwithstanding the cover of the sheep's clothing. Now the
character here given of Simon is really the character of all wicked
people. First, They are in the gall of bitterness--odious to God, as
that which is bitter as gall is to us. Sin is an abominable thing,
which the Lord hates, and sinners are by it made abominable to him;
they are vicious in their own nature. Indwelling sin is a root of
bitterness, that bears gall and wormwood, Deut. xxix. 18. The faculties
are corrupted, and the mind embittered against all good, Heb. xii. 15.
It intimates likewise the pernicious consequences of sin; the end is
bitter as wormwood. Secondly, They are in the bond of iniquity--bound
over to the judgment of God by the guilt of sin, and bound under the
dominion of Satan by the power of sin; led captive by him at his will,
and it is a sore bondage, like that in Egypt, making the life bitter.
(3.) He reads him his doom in two things--
[1.] He shall sink with his worldly wealth, which he overvalued: Thy
money perish with thee. First, Hereby Peter rejects his offer with the
utmost disdain and indignation: "Dost thou think thou canst bribe us to
betray our trust, and to put the power we are entrusted with into such
unworthy hands? Away with thee and thy money too; we will have nothing
to do with either. Get thee behind me, Satan." When we are tempted with
money to do an evil thing, we should see what a perishing thing money
is, and scorn to be biassed by it--It is the character of the upright
man that he shakes his hands from holding, from touching bribes, Isa.
xxxiii. 15. Secondly, He warns him of his danger of utter destruction
if he continued in this mind: "Thy money will perish and thou wilt lose
it, and all that thou canst purchase with it. As meats for the belly
and the belly for meats (1 Cor. vi. 13), so goods for money and money
for goods, but God shall destroy both it and them--they perish in the
using; but this is not the worst of it: thou wilt perish with it, and
it with thee; and it will be an aggravation of thy ruin, and a heavy
load upon thy perishing soul, that thou hadst money, which might have
been made to turn to a good account (Luke xvi. 9), which might have
been laid at the apostles' feet, as a charity, and would have been
accepted, but was thrust into their hands as a bribe, and was rejected.
Son, remember this."
[2.] He shall come short of the spiritual blessings which he
undervalued (v. 21): "Thou hast neither part nor lot in this matter;
thou hast nothing to do with the gifts of the Holy Ghost, thou dost not
understand them, thou art excluded from them, hast put a bar in thine
own door; thou canst not receive the Holy Ghost thyself, nor power to
confer the Holy Ghost upon others, for thy heart is not right in the
sight of God, if thou thinkest that Christianity is a trade to live by
in this world, and therefore thou hast no part nor lot in the eternal
life in the other world which the gospel offers." Note, First, There
are many who profess the Christian religion, and yet have no part nor
lot in the matter, no part in Christ (John xiii. 8), no lot in the
heavenly Canaan. Secondly, They are those whose hearts are not right in
the sight of God, are not animated by a right spirit, nor guided by a
right rule, nor directed to the right end.
(4.) He gives him good counsel, notwithstanding, v. 22. Though he was
angry with him, yet he did not abandon him; and, though he would have
him see his case to be very bad, yet he would not have him think it
desperate; yet now there is hope in Israel. Observe,
[1.] What it is that he advises him to: He must do his first works.
First, He must repent,--must see his error and retract it--must change
his mind and way--must be humbled and ashamed for what he has done. His
repentance must be particular: "Repent of this, own thyself guilty in
this, and be sorry for it." He must lay a load upon himself for it,
must not extenuate it, by calling it a mistake, or misguided zeal, but
must aggravate it by calling it wickedness, his wickedness, the fruit
of his own corruption. Those that have said and done amiss must, as far
as they can, unsay it and undo it again by repentance. Secondly, He
must pray to God, must pray that God would give him repentance, and
pardon upon repentance. Penitents must pray, which implies a desire
towards God, and a confidence in Christ. Simon Magus, as great a man as
he thinks himself, shall not be courted into the apostles' communion
(how much soever some would think it a reputation to them) upon any
other terms than those upon which other sinners are
admitted--repentance and prayer.
[2.] What encouragement he gives him to do this: If perhaps the thought
of thy heart, this wicked thought of thine, may be forgiven thee. Note,
First, There may be a great deal of wickedness in the thought of the
heart, its false notions, and corrupt affections, and wicked projects,
which must be repented of, or we are undone. Secondly, The thought of
the heart, though ever so wicked, shall be forgiven, upon our
repentance, and not laid to our charge. When Peter here puts a perhaps
upon it, the doubt is of the sincerity of his repentance, not of his
pardon if his repentance be sincere. If indeed the thought of thy heart
may be forgiven, so it may be read. Or it intimates that the greatness
of his sin might justly make the pardon doubtful, though the promise of
the gospel had put the matter out of doubt, in case he did truly
repent: like that (Lam. iii. 29), If so be there may be hope.
[3.] Simon's request to them to pray for him, v. 24. He was startled
and put into confusion by that which Peter said, finding that resented
thus which he thought would have been embraced with both arms; and he
cries out, Pray you to the Lord for me, that none of the things which
you have spoken come upon me. Here was, First, Something well--that he
was affected with the reproof given him, and terrified by the character
given of him, enough to make the stoutest heart to tremble; and, this
being so, he begged the prayers of the apostles for him, wishing to
have an interest in them, who, he believed, had a good interest in
heaven. Secondly, Something wanting. He begged of them to pray for him,
but did not pray for himself, as he ought to have done; and, in
desiring them to pray for him, his concern is more that the judgments
he had made himself liable to might be prevented than that his
corruptions might be mortified, and his heart, by divine grace, be made
right in the sight of God; like Pharaoh, who would have Moses entreat
the Lord for him, that he would take away this death only, not that he
would take away this sin, this hardness of heart, Exod. viii. 8; x. 17.
Some think that Peter had denounced some particular judgments against
him, as against Ananias and Sapphira, which, upon this submission of
his, at the apostle's intercession, were prevented; or, from what is
related, he might infer that some token of God's wrath would fall upon
him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jerusalem, when they had
finished the business they came about; for as yet they were not to
disperse; but, though they came hither to do that work which was
peculiar to them as apostles, yet, opportunity offering itself, they
applied themselves to that which was common to all gospel ministers. 1.
There, in the city of Samaria, they were preachers: They testified the
word of the Lord, solemnly attested the truth of the gospel, and
confirmed what the other ministers preached. They did not pretend to
bring them any thing new, though they were apostles, but bore their
testimony to the word of the Lord as they had received it. 2. In their
road home they were itinerant preachers; as they passed through many
villages of the Samaritans they preached the gospel. Though the
congregations there were not so considerable as those in the cities,
either for number or figure, yet their souls were as precious, and the
apostles did not think it below them to preach the gospel to them. God
has a regard to the inhabitants of his villages in Israel (Judg. v.
11), and so should we.
Philip and the Ethiopian.
26 And the angel of the Lord spake unto Philip, saying, Arise, and go
toward the south unto the way that goeth down from Jerusalem unto Gaza,
which is desert. 27 And he arose and went: and, behold, a man of
Ethiopia, an eunuch of great authority under Candace queen of the
Ethiopians, who had the charge of all her treasure, and had come to
Jerusalem for to worship, 28 Was returning, and sitting in his
chariot read Esaias the prophet. 29 Then the Spirit said unto Philip,
Go near, and join thyself to this chariot. 30 And Philip ran thither
to him, and heard him read the prophet Esaias, and said, Understandest
thou what thou readest? 31 And he said, How can I, except some man
should guide me? And he desired Philip that he would come up and sit
with him. 32 The place of the scripture which he read was this, He
was led as a sheep to the slaughter; and like a lamb dumb before his
shearer, so opened he not his mouth: 33 In his humiliation his
judgment was taken away: and who shall declare his generation? for his
life is taken from the earth. 34 And the eunuch answered Philip, and
said, I pray thee, of whom speaketh the prophet this? of himself, or of
some other man? 35 Then Philip opened his mouth, and began at the
same scripture, and preached unto him Jesus. 36 And as they went on
their way, they came unto a certain water: and the eunuch said, See,
here is water; what doth hinder me to be baptized? 37 And Philip
said, If thou believest with all thine heart, thou mayest. And he
answered and said, I believe that Jesus Christ is the Son of God. 38
And he commanded the chariot to stand still: and they went down both
into the water, both Philip and the eunuch; and he baptized him. 39
And when they were come up out of the water, the Spirit of the Lord
caught away Philip, that the eunuch saw him no more: and he went on his
way rejoicing. 40 But Philip was found at Azotus: and passing through
he preached in all the cities, till he came to Caesarea.
We have here the story of the conversion of an Ethiopian eunuch to the
faith of Christ, by whom, we have reason to think, the knowledge of
Christ was sent into that country where he lived, and that scripture
fulfilled, Ethiopia shall soon stretch out her hands (one of the first
of the nations) unto God, Ps. lxviii. 31.
I. Philip the evangelist is directed into the road where he would meet
with this Ethiopian, v. 26. When the churches in Samaria were settled,
and had ministers appointed them, the apostles went back to Jerusalem;
but Philip stays, expecting to be employed in breaking up fresh ground
in the country. And here we have, 1. Direction given him by an angel
(probably in a dream or vision of the night) what course to steer:
Arise, and go towards the south. Though angels were not employed to
preach the gospel, they were often employed in carrying messages to
ministers for advice and encouragement, as ch. v. 19. We cannot now
expect such guides in our way; but doubtless there is a special
providence of God conversant about the removes and settlements of
ministers, and one way or other he will direct those who sincerely
desire to follow him into that way in which he will own them: he will
guide them with his eye. Philip must go southward, to the way that
leads from Jerusalem to Gaza, through the desert or wilderness of
Judah. He would never have thought of going thither, into a desert,
into a common road through the desert; small probability of finding
work there! Yet thither he is sent, according to our Saviour's parable,
fore-telling the call of the Gentiles, Go you into the highways, and
the hedges, Matt. xxii. 9. Sometimes God opens a door of opportunity to
his ministers in places very unlikely. 2. His obedience to this
direction (v. 27): He arose and went, without objecting, or so much as
asking, "What business have I there?" Or, "What likelihood is there of
doing good there?" He went out, not knowing whither he went, or whom he
was to meet.
II. An account is given of this eunuch (v. 27), who and what he was, on
whom this distinguishing favour was bestowed. 1. He was a foreigner, a
man of Ethiopia. There were two Ethiopias, one in Arabia, but that lay
east from Canaan; it should seem this was Ethiopia in Africa, which lay
south, beyond Egypt, a great way off from Jerusalem; for in Christ
those that were afar off were made nigh, according to the promise, that
the ends of the earth should see the great salvation. The Ethiopians
were looked upon as the meanest and most despicable of the nations,
blackamoors, as if nature had stigmatized them; yet the gospel is sent
to them, and divine grace looks upon them, though they are black,
though the sun has looked upon them. 2. He was a person of quality, a
great man in his own country, a eunuch, not in body, but in office-lord
chamberlain or steward of the household; and either by the dignity of
his place or by his personal character, which commanded respect, he was
of great authority, and bore a mighty sway under Candace queen of the
Ethiopians, who probably was successor to the queen of Sheba, who is
called the queen of the south, that country being governed by queens,
to whom Candace was a common name, as Pharaoh to the kings of Egypt. He
had the charge of all her treasure; so great a trust did she repose in
him. Not many mighty, not many noble, are called; but some are. 3. He
was a proselyte to the Jewish religion, for he came to Jerusalem to
worship. Some think that he was a proselyte of righteousness, who was
circumcised, and kept the feasts; others that he was only a proselyte
of the gate, a Gentile, but who had renounced idolatry, and worshipped
the God of Israel occasionally in the court of the Gentiles; but, if
so, then Peter was not the first that preached the gospel to the
Gentiles, as he says he was. Some think that there were remains of the
knowledge of the true God in this country, ever since the queen of
Sheba's time; and probably the ancestor of this eunuch was one of her
attendants, who transmitted to his posterity what he learned at
Jerusalem.
III. Philip and the eunuch are brought together into a close
conversation; and now Philip shall know the meaning of his being sent
into a desert, for there he meets with a chariot, that shall serve for
a synagogue, and one man, the conversion of whom shall be in effect,
for aught he knows, the conversion of a whole nation.
1. Philip is ordered to fall into company with this traveller that is
going home from Jerusalem towards Gaza, thinking he has done all the
business of his journey, when the great business which the overruling
providence of God designed in it was yet undone. He had been at
Jerusalem, where the apostles were preaching the Christian faith, and
multitudes professing it, and yet there he had taken no notice of it,
and made no enquiries after it--nay, it should seem, had slighted it,
and turned his back upon it; yet the grace of God pursues him,
overtakes him in the desert, and there overcomes him. Thus God is often
found of those that sought him not, Isa. lxv. 1. Philip has this order,
not by an angel, as before, but by the Spirit whispering it in his ear
(v. 29): "Go near, and join thyself to this chariot; go so near as that
gentleman may take notice of thee." We should study to do good to those
we light in company with upon the road: thus the lips of the righteous
may feed many. We should not be so shy of all strangers as some affect
to be. Of those of whom we know nothing else we know this, that they
have souls.
2. He finds him reading in his Bible, as he sat in his chariot (v. 28):
He ran to him, and heard him read; he read out, for the benefit of
those that were with him, v. 30. He not only relieved the tediousness
of the journey, but redeemed time by reading, not philosophy, history,
nor politics, much less a romance or a play, but the scriptures, the
book of Esaias; that book Christ read in (Luke iv. 17) and the eunuch
here, which should recommend it particularly to our reading. Perhaps
the eunuch was now reading over again those portions of scripture which
he had heard read and expounded at Jerusalem, that he might recollect
what he had heard. Note, (1.) It is the duty of every one of us to
converse much with the holy scriptures. (2.) Persons of quality should
abound more than others in the exercises of piety, because their
example will influence many, and they have their time more at command.
(3.) It is wisdom for men of business to redeem time for holy duties;
time is precious, and it is the best husbandry in the world to gather
up the fragments of time, that none be lost, to fill up every minute
with something that will turn to a good account. (4.) When we are
returning from public worship we should use means in private for the
keeping up of the good affections there kindled, and the preserving of
the good impressions there made, 1 Chron. xxix. 18. (5.) Those that are
diligent in searching the scriptures are in a fair way to improve in
knowledge; for to him that hath shall be given.
3. He puts a fair question to him: Understandest thou what thou
readest? Not by way of reproach, but with design to offer him his
service. Note, What we read and hear of the word of God it highly
concerns us to understand, especially what we read and hear concerning
Christ; and therefore we should often ask ourselves whether we
understand it or no: Have you understood all these things? Matt. xiii.
51. And have you understood them aright? We cannot profit by the
scriptures unless we do in some measure understand them, 1 Cor. xiv.
16, 17. And, blessed by God, what is necessary to salvation is easy to
be understood.
4. The eunuch in a sense of his need of assistance, desires Philip's
company (v. 31): "How can I understand, says he, except some one guide
me? Therefore pray come up, and sit with me." (1.) He speaks as one
that had very low thoughts of himself, and his own capacity and
attainments. He was so far from taking it as an affront to be asked
whether he understood what he read, though Philip was a stranger, on
foot, and probably looked mean (which many a less man would have done,
and have called him an impertinent fellow, and bid him go about his
business, what was it to him?) that he takes the question kindly, makes
a very modest reply, How can I? We have reason to think he was an
intelligent man, and as well acquainted with the meaning of scripture
as most were, and yet he modestly confesses his weakness. Note, Those
that would learn must see their need to be taught. The prophet must
first own that he knows not what these are, and then the angel will
tell him, Zech. iv. 13. (2.) He speaks as one very desirous to be
taught, to have some one to guide him. Observe, He read the scripture,
though there were many things in it which he did not understand. Though
there are many things in the scriptures which are dark and hard to be
understood, nay, which are often misunderstood, yet we must not
therefore throw them by, but study them for the sake of those things
that are easy, which is the likeliest way to come by degrees to the
understanding of those things that are difficult: for knowledge and
grace grow gradually. (3.) He invited Philip to come up and sit with
him; not as Jehu took Jonadab into his chariot, to come and see his
zeal for the Lord of hosts (2 Kings x. 16), but rather, "Come, see my
ignorance, and instruct me." He will gladly do Philip the honour to
take him into the coach with him, if Philip will do him the favour to
expound a portion of scripture to him. Note, In order to our right
understanding of the scripture, it is requisite we should have some one
to guide us; some good books, and some good men, but, above all, the
Spirit of grace, to lead us into all truth.
IV. The portion of scripture which the eunuch recited, with some hints
of Philip's discourse upon it. The preachers of the gospel had a very
good handle to take hold of those by who were conversant with the
scriptures of the Old Testament and received them, especially when they
found them actually engaged in the study of them, as the eunuch was
here.
1. The chapter he was reading was the fifty-third of Isaiah, two verses
of which are here quoted (v. 32, 33), part of the seventh and eighth
verses; they are set down according to the Septuagint version, which in
some things differs from the original Hebrew. Grotius thinks the eunuch
read it in the Hebrew, but that Luke takes the Septuagint translation,
as readier to the language in which he wrote; and he supposes that the
eunuch had learned from the many Jews that were in Ethiopia both their
religion and language. But, considering that the Septuagint version was
made in Egypt, which was the next country adjoining to Ethiopia, and
lay between it and Jerusalem, I rather think that translation was most
familiar to him: it appears by Isa. xx. 4 that there was much
communication between those two nations--Egypt and Ethiopia. The
greatest variation from the Hebrew is that what in the original is, He
was taken from prison and from judgment (hurried with the utmost
violence and precipitation from one judgment-seat to another; or, From
force and from judgment he was taken away; that is, It was from the
fury of the people, and their continual clamours, and the judgment of
Pilate thereupon, that he was taken away), is here read, In his
humiliation his judgment was taken away. He appeared so mean and
despicable in their eyes that they denied him common justice, and
against all the rules of equity, to the benefit of which every man is
entitled, they declared him innocent, and yet condemned him to die;
nothing criminal can be proved upon him, but he is down, and down with
him. Thus in his humiliation his judgment was taken away; so, the sense
is much the same with that of the Hebrew. So that (these verses
foretold concerning the Messiah, (1.) That he should die, should be led
to the slaughter, as sheep that were offered in sacrifice--that his
life should be taken from among men, taken from the earth. With what
little reason then was the death of Christ a stumbling-block to the
unbelieving Jews, when it was so plainly foretold by their own
prophets, and was so necessary to the accomplishment of his
undertaking! Then is the offence of the cross ceased. (2.) That he
should die wrongfully, should die by violence, should be hurried out of
his life, and his judgment shall be taken away--no justice done to him;
for he must be cut off, but not for himself. (3.) That he should die
patiently. Like a lamb dumb before the shearer, nay, and before the
butcher too, so he opened not his mouth. Never was there such an
example of patience as our Lord Jesus was in his sufferings; when he
was accused, when he was abused, he was silent, reviled not again,
threatened not. (4.) That yet he should live for ever, to ages which
cannot be numbered; for so I understand those words, Who shall declare
his generation? The Hebrew word properly signifies the duration of one
life, Eccl. i. 4. Now who can conceive or express how long he shall
continue, notwithstanding this; for his life is taken only from the
earth; in heaven he shall live to endless and innumerable ages, as it
follows in Isa. liii. 10, He shall prolong his days.
2. The eunuch's question upon this is, Of whom speaketh the prophet
this? v. 34. He does not desire Philip to give him some critical
remarks upon the words and phrases, and the idioms of the language, but
to acquaint him with the general scope and design of the prophecy, to
furnish him with a key, in the use of which he might, by comparing one
thing with another, be led into the meaning of the particular passage.
Prophecies had usually in them something of obscurity, till they were
explained by the accomplishment of them, as this now was. It is a
material question he asks, and a very sensible one: "Does the prophet
speak this of himself, in expectation of being used, being misused, as
the other prophets were? or does he speak it of some other man, in his
own age, or in some age to come?" Though the modern Jews will not allow
it to be spoken of the Messiah, yet their ancient doctors did so
interpret it; and perhaps the eunuch knew this, and did partly
understand it so himself, only he proposed this question, to draw on
discourse with Philip; for the way to improve in learning is to consult
the learned. As they must enquire the law at the mouth of the priests
(Mal. ii. 7), so they must enquire the gospel, especially that part of
the treasure which is hid in the field of the Old Testament, at the
mouth of the ministers of Christ. The way to receive good instructions
is to ask good questions.
3. Philip takes this fair occasion given him to open to him the great
mystery of the gospel concerning Jesus Christ, and him crucified. He
began at this scripture, took this for his text (as Christ did another
passage of the same prophecy, Luke iv. 21), and preached unto him
Jesus, v. 35. This is all the account given us of Philip's sermon,
because it was the same in effect with Peter's sermons, which we have
had before. The business of gospel ministers is to preach Jesus, and
this is the preaching that is likely to do good. It is probable that
Philip had now occasion for his gift of tongues, that he might preach
Christ to this Ethiopian in the language of his own country. And here
we have an instance of speaking of the things of God, and speaking of
them to good purpose, not only as we sit in the house, but as we walk
by the way, according to that rule, Deut. vi. 7.
V. The eunuch is baptized in the name of Christ, v. 36-38. It is
probable that the eunuch had heard at Jerusalem of the doctrine of
Christ, so that it was not altogether new to him. But, if he had, what
could that do towards this speedy conquest that was made of his heart
for Christ. It was a powerful working of the Spirit with and by
Philip's preaching that gained the point. Now here we have,
1. The modest proposal which the eunuch made of himself for baptism (v.
36): As they went on their way, discoursing of Christ, the eunuch
asking more questions and Philip answering them to his satisfaction,
they came unto a certain water, a well, river, or pond, the sight of
which made the eunuch think of being baptized. Thus God, by hints of
providence which seem casual, sometimes puts his people in mind of
their duty, of which otherwise perhaps they would not have thought. The
eunuch knew not how little a while Philip might be with him, nor where
he might afterwards enquire for him. He could not expect his travelling
with him to his next stage, and therefore, if Philip think fit, he will
take the present convenience which offers itself of being baptized:
"See, here is water, which perhaps we may not meet with a great while
again; what doth hinder me to be baptized? Canst thou show any cause
why I should not be admitted a disciple and follower of Christ by
baptism?" Observe, (1.) He does not demand baptism, does not say, "Here
is water and here I am resolved I will be baptized;" for, if Philip
have any thing to offer to the contrary, he is willing to waive it for
the present. If he think him not fit to be baptized, or if there be any
thing in the institution of the ordinance which will not admit such a
speedy administration of it, he will not insist upon it. The most
forward zeal must submit to order and rule. But, (2.) He does desire
it, and, unless Philip can show cause why not, he desires it now, and
is not willing to defer it. Note, In the solemn dedicating and devoting
of ourselves to God, it is good to make haste, and not to delay; for
the present time is the best time, Ps. cxix. 60. Those who have
received the thing signified by baptism should not put off receiving
the sign. The eunuch feared lest the good affections now working in him
should cool and abate, and therefore was willing immediately to bind
his soul with the baptismal bonds unto the Lord, that he might bring
the matter to an issue.
2. The fair declaration which Philip made him of the terms upon which
he might have the privilege of baptism (v. 37): "If thou believest with
all thy heart, thou mayest; that is, If thou believest this doctrine
which I have preached to thee concerning Jesus, if thou receivest the
record God has given concerning him, and set to thy seal that it is
true." He must believe with all his heart, for with the heart man
believeth, not with the head only, by an assent to gospel truths in the
understanding; but with the heart, by a consent of the will to gospel
terms. "If thou do indeed believe with all thy heart, thou art by that
united to Christ, and, if thou give proofs and evidences that thou dost
so, thou mayest by baptism be joined to the church."
3. The confession of faith which the eunuch made in order to his being
baptized. It is very short, but it is comprehensive and much to the
purpose, and what was sufficient: I believe that Jesus Christ is the
Son of God. He was before a worshipper of the true God, so that all he
had to do now was to receive Christ Jesus the Lord. (1.) He believes
that Jesus is the Christ, the true Messiah promised, the anointed One.
(2.) That Christ is Jesus--a Saviour, the only Saviour of his people
from their sins. And, (3.) That this Jesus Christ is the Son of God,
that he has a divine nature, as the Son is of the same nature with the
Father; and that, being the Son of God, he is the heir of all things.
This is the principal peculiar doctrine of Christianity, and whosoever
believe this with all their hearts, and confess it, they and their seed
are to be baptized.
4. The baptizing of him hereupon. The eunuch ordered his coachman to
stop, commanded the chariot to stand still. It was the best baiting
place he ever met with in any of his journeys. They went down both into
the water, for they had no convenient vessels with them, being upon a
journey, wherewith to take up water, and must therefore go down into
it; not that they stripped off their clothes, and went naked into the
water, but, going barefoot according to the custom, they went perhaps
up to the ankles or mid-leg into the water, and Philip sprinkled water
upon him, according to the prophecy which this eunuch had probably but
just now read, for it was but a few verses before those which Philip
found him upon, and was very apposite to his case (Isa. lii. 15): So
shall he sprinkle many nations, kings and great men shall shut their
mouths at him, shall submit to him, and acquiesce in him, for that
which had not before been told them shall they see, and that which they
had not heard shall they consider. Observe, Though Philip had very
lately been deceived in Simon Magus, and had admitted him to baptism,
though he afterwards appeared to be no true convert, yet he did not
therefore scruple to baptize the eunuch upon his profession of faith
immediately, without putting him upon a longer trial than usual. If
some hypocrites crowd into the church, who afterwards prove a grief and
scandal to us, yet we must not therefore make the door of admission any
straiter than Christ has made it; they shall answer for their apostasy,
and not we.
VI. Philip and the eunuch are separated presently; and this is as
surprising as the other parts of the story. One would have expected
that the eunuch should either have stayed with Philip, or have taken
him along with him into his own country, and, there being so many
ministers in those parts, he might be spared, and it would be worth
while: but God ordered otherwise. As soon as they had come up out of
the water, before the eunuch went into his chariot again, the Spirit of
the Lord caught away Philip (v. 39), and did not give him time to make
an exhortation to the eunuch, as usual after baptism, which it is
probable the one intended and the other expected. But his sudden
departure was sufficient to make up the want of that exhortation, for
it seems to have been miraculous, and that he was caught up in the air
in the eunuch's sight, and so carried out of his sight; and the working
of this miracle upon Philip was a confirmation of his doctrine, as much
as the working of a miracle by him would have been. He was caught away,
and the eunuch saw him no more, but, having lost his minister, returned
to the use of his Bible again. Now here we are told,
1. How the eunuch was disposed: He went on his way rejoicing. He
pursued his journey. Business called him home, and he must hasten to
it; for it was no way inconsistent with his Christianity, which places
no sanctity nor perfection in men's being hermits or recluses, but is a
religion which men may and ought to carry about with them into the
affairs of this life. But he went on rejoicing; so far was he from
reflecting upon this sudden revolution and change, or advancement
rather, in his religion, with any regret, that his second thoughts
confirmed him abundantly in it, and he went on, rejoicing with joy
unspeakable and full of glory; he was never better pleased in all his
life. He rejoiced, (1.) That he himself was joined to Christ and had an
interest in him. And, (2.) That he had these good tidings to bring to
his countrymen, and a prospect of bringing them also, by virtue of his
interest among them, into fellowship with Christ; for he returned, not
only a Christian, but a minister. Some copies read this verse thus:
And, when they were come up out of the water, the Holy Spirit fell upon
the eunuch (without the ceremony of the apostle's imposition of hands),
but the angel of the Lord caught away Philip.
2. How Philip was disposed of (v. 40): He was found at Azotus or
Ashdod, formerly a city of the Philistines; there the angel or Spirit
of the Lord dropped him, which was about thirty miles from Gaza,
whither the eunuch was going, and where Dr. Lightfoot thinks he took
ship, and went by sea into his own country. But Philip, wherever he
was, would not be idle. Passing through, he preached in all the cities
till he came to Cesarea, and there he settled, and, for aught that
appears, had his principal residence ever after; for at Cesarea we find
him in a house of his own, ch. xxi. 8. He that had been faithful in
working for Christ as an itinerant at length gains a settlement.
__________________________________________________________________
A C T S.
CHAP. IX.
In this chapter we have, I. The famous story of St. Paul's conversion
from being an outrageous persecutor of the gospel of Christ to be an
illustrious professor and preacher of it. 1. How he was first awakened
and wrought upon by an appearance of Christ himself to him as he was
going upon an errand of persecution to Damascus: and what a condition
he was in while he lay under the power of those convictions and
terrors, ver. 1-9. 2. How he was baptized by Ananias, by immediate
directions from heaven, ver. 10-19. 3. How he immediately commenced
doctor, and preached the faith of Christ, and proved what he preached,
ver. 20-22. 4. How he was persecuted, and narrowly escaped with his
life, ver. 23-25. 5. How he was admitted among the brethren at
Jerusalem: how he preached, and was persecuted there, ver. 26-30. 6.
The rest and quietness which the churches enjoyed for some time after
this, ver. 31. II. The cure wrought by Peter on Eneas, who had long
been laid up with a palsy, ver. 32-35. III. The raising of Tabitha from
death to life, at the prayer of Peter, ver. 36-43.
Saul's Conversion.
1 And Saul, yet breathing out threatenings and slaughter against the
disciples of the Lord, went unto the high priest, 2 And desired of
him letters to Damascus to the synagogues, that if he found any of this
way, whether they were men or women, he might bring them bound unto
Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly
there shined round about him a light from heaven: 4 And he fell to
the earth, and heard a voice saying unto him, Saul, Saul, why
persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord
said, I am Jesus whom thou persecutest: it is hard for thee to kick
against the pricks. 6 And he trembling and astonished said, Lord,
what wilt thou have me to do? And the Lord said unto him, Arise, and go
into the city, and it shall be told thee what thou must do. 7 And the
men which journeyed with him stood speechless, hearing a voice, but
seeing no man. 8 And Saul arose from the earth; and when his eyes
were opened, he saw no man: but they led him by the hand, and brought
him into Damascus. 9 And he was three days without sight, and neither
did eat nor drink.
We found mention made of Saul twice or thrice in the story of Stephen,
for the sacred penman longed to come to his story; and now we are come
to it, not quite taking leave of Peter but from henceforward being
mostly taken up with Paul the apostle of the Gentiles, as Peter was of
the circumcision. His name in Hebrew was Saul--desired, though as
remarkably little in stature as his namesake king Saul was tall and
stately; one of the ancients calls him, Homo tricubitalis--but four
feet and a half in height; his Roman name which he went by among the
citizens of Rome was Paul--little. He was born in Tarsus, a city of
Cilicia, a free city of the Romans, and himself a freeman of that city.
His father and mother were both native Jews; therefore he calls himself
a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered
to Judah. His education was in the schools of Tarsus first, which was a
little Athens for learning; there he acquainted himself with the
philosophy and poetry of the Greeks. Thence he was sent to the
university at Jerusalem, to study divinity and the Jewish law. His
tutor was Gamaliel, an eminent Pharisee. He had extraordinary natural
parts, and improved mightily in learning. He had likewise a handicraft
trade (being bred to tent-making), which was common with those among
the Jews who were bred scholars (as Dr. Lightfoot saith), for the
earning of their maintenance, and the avoiding of idleness. This is the
young man on whom the grace of God wrought this mighty change here
recorded, about a year after the ascension of Christ, or little more.
We are here told,
I. How bad he was, how very bad, before his conversion; just before he
was an inveterate enemy to Christianity, did his utmost to root it out,
by persecuting all that embraced it. In other respects he was well
enough, as touching the righteousness which is of the law, blameless, a
man of no ill morals, but a blasphemer of Christ, a persecutor of
Christians, and injurious to both, 1 Tim. i. 13. And so ill informed
was his conscience that he thought he ought to do what he did against
the name of Christ (ch. xxvi. 9) and that he did God service in it, as
was foretold, John xvi. 2. Here we have,
1. His general enmity and rage against the Christian religion (v. 1):
He yet breathed out threatenings and slaughter against the disciples of
the Lord. The persons persecuted were the disciples of the Lord;
because they were so, under that character he hated and persecuted
them. The matter of the persecution was threatenings and slaughter.
There is persecution in threatenings (ch. iv. 17, 21); they terrify and
break the spirit: and though we say, Threatened folks live long, yet
those whom Saul threatened, if he prevailed not thereby to frighten
them from Christ, he slew them, he persecuted them to death, ch. xxii.
4. His breathing out threatenings and slaughter intimates that it was
natural to him, and his constant business. He even breathed in this as
in his element. He breathed it out with heat and vehemence; his very
breath, like that of some venomous creatures, was pestilential. He
breathed death to the Christians, wherever he came; he puffed at them
in his pride (Ps. xii. 4, 5), spit his venom at them in his rage. Saul
yet breathing thus intimates, (1.) That he still persisted in it; not
satisfied with the blood of those he had slain, he still cries, Give,
give. (2.) That he should shortly be of another mine; as yet he
breathes out threatenings and slaughter, but he has not long to live
such a life as this, that breath will be stopped shortly.
2. His particular design upon the Christians at Damascus; thither was
the gospel now lately carried by those that fled from the persecution
at Stephen's death, and thought to be safe and quiet there, and were
connived at by those in power there: but Saul cannot be easy if he
knows a Christian is quiet; and therefore, hearing that the Christians
in Damascus were so, he resolves to give them disturbance. In order to
this, he applies to the high priest for a commission (v. 1) to go to
Damascus, v. 2. The high priest needed not to be stirred up to
persecute the Christians, he was forward enough to do it; but it seems
the young persecutor drove more furiously than the old one. Leaders in
sin are the worst of sinners; and the proselytes which the scribes and
Pharisees make often prove seven times more the children of hell than
themselves. He saith (ch. xxii. 5) that this commission was had from
the whole estate of the elders: and proud enough this furious bigot was
to have a commission directed to him, with the seal of the great
sanhedrim affixed to it. Now the commission was to empower him to
enquire among the synagogues, or congregations, of the Jews that were
at Damascus, whether there were any that belonged to them that inclined
to favour this new sect or heresy, that believed in Christ; and if he
found any such, whether men or women, to bring them up prisoners to
Jerusalem, to be proceeded against according to law by the great
council there. Observe, (1.) The Christians are here said to be those
of this way; those of the way, so it is in the original. Perhaps the
Christians sometimes called themselves so, from Christ the Way; or,
because they looked on themselves as but in the way, and not yet at
home; or, the enemies thus represented it as away by itself, a by-way,
a party, a faction. (2.) The high priest and sanhedrim claimed a power
over the Jews in all countries, and had a deference paid to their
authority in matters of religion, by all their synagogues, even those
that were not of the jurisdiction of the civil government of the Jewish
nation. And such a sovereignty the Roman pontiff now claims as the
Jewish pontiff then did, though he has not so much to show for it. (3.)
By this commission, all that worshipped God in the way that they called
heresy, though agreeing exactly with the original institutes even of
the Jewish church, whether they were men or women, were to be
prosecuted. Even the weaker sex, who in a case of this nature might
deserve excuse, or at least compassion, shall find neither with Saul
any more than they do with the popish persecutors. (4.) He was ordered
to bring them all bound to Jerusalem as criminals of the first
magnitude, which, as it would be the more likely to terrify them, so it
would be to magnify Saul, as having the command of the forces that were
to carry them up, and opportunity of breathing out threatenings and
slaughter. Thus was Saul employed when the grace of God wrought that
great change in him. Let not us then despair of renewing grace for the
conversion of the greatest sinners, nor let such despair of the
pardoning mercy of God for the greatest sin; for Paul himself obtained
mercy, that he might be a monument, 1 Tim. i. 13.
II. How suddenly and strangely a blessed change was wrought in him, not
in the use of any ordinary means, but by miracles. The conversion of
Paul is one of the wonders of the church. Here is,
1. The place and time of it: As he journeyed, he came near to Damascus;
and there, Christ met with him.
(1.) He was in the way, travelling upon his journey; not in the temple,
nor in the synagogue, nor in the meeting of the Christians, but by the
way. The work of conversion is not tied to the church, though
ordinarily public administrations are made use of. Some are reclaimed
in slumberings on the bed (Job xxxiii. 15-17), and some in travelling
upon the road alone: Thoughts are as free, and there is as good an
opportunity of communing with our own hearts there, as upon the bed;
and there the Spirit may set in with us, for that wind blows where it
listeth. Some observe that Saul was spoken to abroad in the open air
that there might be no suspicion of imposture, nor of a trick put upon
him in it.
(2.) He was near Damascus, almost at his journey's end, ready to enter
the city, the chief city of Syria. Some observe that he who was to be
the apostle of the Gentiles was converted to the faith of Christ in a
Gentile country. Damascus had been infamous for persecuting God's
people formerly--they threshed Gilead with threshing instruments of
iron (Amos i. 3), and now it was likely to be so again.
(3.) He was in a wicked way, pursuing his design against the Christians
at Damascus, and pleasing himself with the thought that he should
devour this new-born child of Christianity there. Note, Sometimes the
grace of God works upon sinners when they are at the worst, and hotly
engaged in the most desperate sinful pursuits, which is much for the
glory both of God's pity and of his power.
(4.) The cruel edict and decree he had with him drew near to be put in
execution; and now it was happily prevented, which may be considered,
[1.] As a great kindness to the poor saints at Damascus, who had notice
of his coming, as appears by what Ananias said (v. 13, 14), and were
apprehensive of their danger from him, and trembled as poor lambs at
the approach of a ravening wolf; Saul's conversion was their security
for the present. Christ has many ways of delivering the godly out of
temptation, and sometimes does it by a change wrought in their
persecutors, either restraining their wrathful spirits (Ps. lxxvi. 10)
and mollifying them for a time, as the Old-Testament Saul, who relented
towards David more than once (1 Sam. xxiv. 16; xxvi. 21), or renewing
their spirits, and fixing upon them durable impressions, as upon the
New-Testament Saul here. [2.] It was also a very great mercy to Saul
himself to be hindered from executing his wicked design, in which if he
had now proceeded, perhaps it had been the filling up of the measure of
his iniquity. Note, It is to be valued as a signal token of the divine
favour if God, either by the inward operations of his grace or the
outward occurrences of his providence, prevent us from prosecuting and
executing a sinful purpose, 1 Sam. xxv. 32.
2. The appearance of Christ to him in his glory. Here it is only said
that there shone round about him a light from heaven; but it appears
from what follows (v. 17) that the Lord Jesus was in this light, and
appeared to him by the way. He saw that just One (ch. xxii. 14), and
see ch. xxvi. 13. Whether he saw him at a distance, as Stephen saw him,
in the heavens, or nearer in the air, is not certain. It is not
inconsistent with what is said of the heavens receiving Christ till the
end of time (ch. iii. 21) to suppose that he did, upon such an
extraordinary occasion as this, make a personal visit, but a very short
one, to this lower world; it was necessary to Paul's being an apostle
that he should see the Lord, and so he did, 1 Cor. ix. 1; xv. 8. (1.)
This light shone upon him suddenly--exaiphnes, when Paul never thought
of any such thing, and without any previous warning. Christ's
manifestations of himself to poor souls are many times sudden and very
surprising, and he anticipates them with the blessings of his goodness.
This the disciples that Christ called to himself found. Or ever I was
aware, Cant. vi. 12. (2.) It was a light from Heaven, the fountain of
light, from the God of heaven, the Father of lights. It was a light
above the brightness of the sun (ch. xxvi. 13), for it was visible at
mid-day, and outshone the sun in his meridian strength and lustre, Isa.
xxiv. 23. (3.) It shone round about him, not in his face only, but on
every side of him; let him turn which way he will, he finds himself
surrounded with the discoveries of it. And this was designed not only
to startle him, and awaken his attention (for well may he expect to
hear when he is thus made to see something very extraordinary), but to
signify the enlightening of his understanding with the knowledge of
Christ. The devil comes to the soul in darkness; by this he gets and
keeps possession of it. But Christ comes to the soul in light, for he
is himself the light of the world, bright and glorious to us, as light.
The first thing in this new creation, as in that of the world, is
light, 2 Cor. iv. 6. Hence all Christians are said to be children of
the light and of the day, Eph. v. 8.
3. The arresting of Saul, and his detachment: He fell to the earth, v.
4. Some think that he was on foot, and that this light, which perhaps
was accompanied with a thunderclap, so terrified him that he could not
keep his feet, but fell upon his face, usually a posture of adoration,
but here of astonishment. It is probable that he was mounted, as
Balaam, when he went to curse Israel, and perhaps better mounted than
he; for Saul was now in a public post, was in haste, and the journey
was long, so that it is not likely he should travel on foot. The sudden
light would frighten the beast he rode on, and make it throw him; and
it was God's good providence that his body got no hurt by the fall: but
angels had a particular charge concerning him, to keep all his bones,
so that not one of them was broken. It appears (ch. xxvi. 14) that all
that were with him fell to the earth as well as he, but the design was
upon him. This may be considered, (1.) As the effect of Christ's
appearing to him, and of the light which shone round about him. Note,
Christ's manifestations of himself to poor souls are humbling; they lay
them very low, in mean thoughts of themselves, and a humble submission
to the will of God. Now mine eyes see thee, saith Job, I abhor myself.
I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is
me, for I am undone. (2.) As a step towards this intended advancement.
He is designed not only to be a Christian, but to be a minister, an
apostle, a great apostle, and therefore he must thus be cast down.
Note, Those whom Christ designs for the greatest honours are commonly
first laid low. Those who are designed to excel in knowledge and grace
are commonly laid low first, in a sense of their own ignorance and
sinfulness. Those whom God will employ are first struck with a sense of
their unworthiness to be employed.
4. The arraigning of Saul. Being by the fall taken into custody, and as
it were set to the bar, he heard a voice saying to him (and it was
distinguishing, to him only, for though those that were with him heard
a sound, v. 7, yet they knew not the words, ch. xxii. 9), Saul, Saul,
why persecutest thou me? Observe here,
(1.) Saul not only saw a light from heaven, but heard a voice from
heaven; wherever the glory of God was seen, the word of God was heard
(Exod. xx. 18); and to Moses (Num. vii. 89); and to the prophets. God's
manifestations of himself were never dumb shows, for he magnifies his
word above all his name, and what was seen was alway designed to make
way for what was said. Saul heard a voice. Note, Faith comes by
hearing; hence the Spirit is said to be received by the hearing of
faith, Gal. iii. 2. The voice he heard was the voice of Christ. When he
saw that just One, he heard the voice of his mouth, ch. xxii. 14. Note,
The word we hear is likely to profit us when we hear it as the voice of
Christ, 1 Thess. ii. 13. It is the voice of my beloved; no voice but
his can reach the heart. Seeing and hearing are the two learning
senses; Christ here, by both these doors, entered into Saul's heart.
(2.) What he heard was very awakening.
[1.] He was called by his name, and that doubled: Saul, Saul. Some
think, in calling him Saul, he hints at that great persecutor of David
whose name he bore. He was indeed a second Saul, and such an enemy to
the Son of David as the other was to David. Calling him by his name
intimates the particular regard that Christ had to him: I have surnamed
thee, though thou hast not known me, Isa. xlv. 4. See Exod. xxxiii. 12.
His calling him by name brought the conviction home to his conscience,
and put it past dispute to whom the voice spoke this. Note, What God
speaks in general is then likely to do us good when we apply it to
ourselves, and insert our own names into the precepts and promises
which are expressed generally, as if God spoke to us by name, and when
he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel;
Saul, Saul. The doubling of it, Saul, Saul, intimates, First, The deep
sleep that Saul was in; he needed to be called again and again, as Jer.
xxii. 29, O earth, earth, earth. Secondly, The tender concern that the
blessed Jesus had for him, and for his recovery. He speaks as one in
earnest; it is like Martha, Martha (Luke x. 41), or Simon, Simon (Luke
xxii. 31), or O Jerusalem, Jerusalem, Matt. xxiii. 37. He speaks to him
as to one in imminent danger, at the pit's brink, and just ready to
drop in: "Saul, Saul, dost thou know whither thou art going, or what
thou art doing?"
[2.] The charge exhibited against him is, Why persecutest thou me?
Observe here, First, Before Saul was made a saint, he was made to see
himself a sinner, a great sinner, a sinner against Christ. Now he was
made to see that evil in himself which he never saw before; sin revived
and he died. Note, A humbling conviction of sin is the first step
towards a saving conversion from sin. Secondly, He is convinced of one
particular sin, which he was most notoriously guilty of, and had
justified himself in, and thereby way is made for his conviction of all
the rest. Thirdly, The sin he is convinced of is persecution: Why
persecutest thou me? It is a very affectionate expostulation, enough to
melt a heart of stone. Observe, 1. The person sinning: "It is thou;
thou, that art not one of the ignorant, rude, unthinking crowd, that
will run down any thing they hear put into an ill name, but thou that
hast had a liberal learned education, has good parts and
accomplishments, hast the knowledge of the scriptures, which, if duly
considered, would show thee the folly of it. It is worse in thee than
in another." 2. The person sinned against: "It is I, who never did thee
any harm, who came from heaven to earth to do thee good, who was not
long since crucified for thee; and was not that enough, but must I
afresh be crucified by thee?" 3. The kind and continuance of the sin.
It was persecution, and he was at this time engaged in it: "Not only
thou hast persecuted, but thou persecutest, thou persistest in it." He
was not at this time hauling any to prison, nor killing them; but this
was the errand he came upon to Damascus; he was now projecting it, and
pleasing himself with the thought of it. Note, Those that are designing
mischief are, in God's account, doing mischief. 4. The question put to
him upon it: "Why dost thou do it?" (1.) It is complaining language.
"Why dealest thou thus unjustly, thus unkindly, with my disciples?"
Christ never complained so much of those who persecuted him in his own
person as he did here of those who persecuted him in his followers. He
complains of it as it was Saul's sin: "Why art thou such an enemy to
thyself, to thy God?" Note, The sins of sinners are a very grievous
burden to the Lord Jesus. He is grieved for them (Mark iii. 5), he is
pressed under them, Amos ii. 13. (2.) It is convincing language: "Why
dost thou thus: Canst thou give any good reason for it?" Note, It is
good for us often to ask ourselves why we do so and so, that we may
discern what an unreasonable thing sin is: and of all sins none so
unreasonable, so unaccountable, as the sin of persecuting the disciples
of Christ, especially when it is discovered to be, as certainly it is,
persecuting Christ. Those have no knowledge who eat up God's people,
Ps. xiv. 4. Why persecutest thou me? He thought he was persecuting only
a company of poor, weak, silly people, that were an offence and
eye-sore to the Pharisees, little imagining that is was one in heaven
that he was all this while insulting; for surely, if he had known, he
would not have persecuted the Lord of glory. Note, Those who persecute
the saints persecute Christ himself, and he takes what is done against
them as done against himself, and accordingly will be the judgment in
the great day, Matt. xxv. 45.
5. Saul's question upon his indictment, and the reply to it, v. 5.
(1.) He makes enquiry concerning Christ: Who art thou, Lord? He gives
no direct answer to the charge preferred against him, being convicted
by his own conscience, and self-condemned. If God contend with us for
our sins, we are not able to answer for one of a thousand, especially
such a one as the sin of persecution. Convictions of sin, when they are
set home with power upon the conscience, will silence all excuses and
self-justifications. Though I were righteous, yet would I not answer.
But he desires to know who is his judge; the compellation is
respectful: Lord. He who had been a blasphemer of Christ's name now
speaks to him as his Lord. The question is proper: Who art thou? This
implies his present unacquaintedness with Christ; he knew not his voice
as his own sheep do, but he desired to be acquainted with him; he is
convinced by this light which encloses him that it is one from heaven
that speaks to him, and he has a veneration for every thing that
appears to him to come from heaven; and therefore, Lord, who art thou?
What is thy name? Judg. xiii. 17; Gen. xxxii. 29. Note, there is some
hope of people when they begin to enquire after Jesus Christ.
(2.) He has an answer immediately, in which we have,
[1.] Christ's gracious revelation of himself to him. He is always ready
to answer the serious enquiries of those who covet an acquaintance with
him: I am Jesus whom thou persecutest. The name of Jesus was not
unknown to him; his heart had risen against it many a time, and gladly
would he bury it in oblivion. He knew it was the name that he
persecuted, but little did he think to hear it from heaven, or from the
midst of such a glory as now shone round about him. Note, Christ brings
souls into fellowship with himself by manifesting himself to them. He
said, First, I am Jesus, a Saviour; I am Jesus of Nazareth, so it is,
ch. xxii. 8. Saul used to call him so when he blasphemed him: "I am
that very Jesus whom thou usedst to call in scorn Jesus of Nazareth."
And he would show that now that he is in his glory he is not ashamed of
his humiliation. Secondly, "I am that Jesus whom thou persecutest, and
therefore it will be at thy peril if thou persist in this wicked
course." There is nothing more effectual to awaken and humble the soul
than to see sin to be against Christ, an affront to him, and a
contradiction to his designs.
[2.] His gentle reproof of him: It is hard for thee to kick against the
pricks, or goads--to spurn at the spur. It is hard, it is in itself an
absurd and evil thing, and will be of fatal consequence to him that
does it. Those kick at the goad that stifle and smother the convictions
of conscience, that rebel against God's truths and laws, that quarrel
with his providences, and that persecute and oppose his ministers,
because they reprove them, and their words are as goads and as nails.
Those that revolt more and more when they are stricken by the word or
rod of God, that are enraged at reproofs and fly in the face of their
reprovers, kick against the pricks and will have a great deal to answer
for.
6. His surrender of himself to the Lord Jesus at length, v. 6. See
here,
(1.) The frame and temper he was in, when Christ had been dealing with
him. [1.] He trembled, as one in a great fright. Note, Strong
convictions, set home by the blessed Spirit, will make an awakened soul
to tremble. How can those choose but tremble that are made to see the
eternal God provoked against them, the whole creation at war with them,
and their own souls upon the brink of ruin! [2.] He was astonished, was
filled with amazement, as one brought into a new world, that knew not
where he was. Note, The convincing, converting, work of Christ is
astonishing to the awakened soul, and fills it with admiration. "What
is this that God has done with me, and what will he do?"
(2.) His address to Jesus Christ, when he was in this frame: Lord, what
wilt thou have me to do? This may be taken, [1.] As a serious request
for Christ's teachings: "Lord, I see I have hitherto been out of the
way; thou hast shown me my error, set me to rights; thou hast
discovered sin to me, discover to me the way to pardon and peace." It
is like that, Men and brethren, what must we do? Note, A serious desire
to be instructed by Christ in the way of salvation is an evidence of a
good work begun in the soul. Or, [2.] As a sincere resignation of
himself to the direction and government of the Lord Jesus. This was the
first word that grace spoke in Paul, and with this began a spiritual
life: Lord Jesus, What wilt thou have me to do? Did not he know what he
had to do? Had he not his commission in his pocket? And what had he to
do but to execute it? No, he had done enough of this work already, and
resolves now to change his master, and employ himself better. Now it is
not, What will the high priest and the elders have me to do? What will
my own wicked appetites and passions have me to do? But, What wilt thou
have me to do? The great change in conversion is wrought upon the will,
and consists in the resignation of that to the will of Christ.
(3.) The general direction Christ gave him, in answer to this: Arise,
go into the city of Damascus, which thou art now near to, and it shall
be told thee what thou must do. It is encouragement enough to have
further instruction promised him, but, [1.] He must not have it yet; it
shall be told him shortly what he must do, but, for the present, he
must pause upon what has been said to him, and improve that. Let him
consider awhile what he has done in persecuting Christ, and be deeply
humbled for that, and then he shall be told what he has further to do.
[2.] He must not have it in this way, by a voice from heaven, for it is
plain that he cannot bear it; he trembles, and is astonished. He shall
be told therefore what he must do by a man like himself, whose terror
shall not make him afraid, nor his hand be heavy upon him, which Israel
desired at mount Sinai. Or, it is an intimation that Christ would take
some other time to manifest himself further to him, when he was more
composed, and this fright pretty well over. Christ manifests himself to
his people by degrees; and both what he does and would he have them to
do, though they know not now, they shall know hereafter.
7. How far his fellow travellers were affected with this, and what
impression it made upon them. They fell to the earth, as he did, but
rose without being bidden, which he did not, but lay still till it was
said to him, Arise; for he lay under a heavier load than any of them
did; but when they were up, (1.) They stood speechless, as men in
confusion, and that was all, v. 7. They were going on the same wicked
errand that Paul was, and perhaps, to the best of their power, were as
spiteful as he; yet we do not find that any of them were converted,
though they saw the light, and were struck down and struck dumb by it.
No external means will of themselves work a change in the soul, without
the Spirit and grace of God, which distinguish between some and others;
among these that journeyed together, one is taken, and the others left.
They stood speechless; none of them said, Who art thou, Lord? or, What
wilt thou have me to do? as Paul did, but none of God's children are
born dumb. (2.) They heard a voice, but saw no man; they heard Paul
speak, but saw not him to whom he spoke, nor heard distinctly what was
said to him: which reconciles it with what is said of this matter, ch.
xxii. 9, where it is said, They saw the light and were afraid (which
they might do and yet see no man in the light, as Paul did), and that
they heard not the voice of him that spoke to Paul, so as to understand
what he said, though they did hear a confused noise. Thus those who
came hither to be the instruments of Paul's rage against the church
serve for witnesses of the power of God over him.
8. What condition Saul was in after this, v. 8, 9. (1.) He arose from
the earth, when Christ commanded him, but probably not without help,
the vision had made him so faint and weak, I will not say like
Belshazzar, when the joints of his loins were loosed and his knees
smote one against another, but like Daniel, when upon the sight of a
vision no strength remained in him, Dan. x. 16, 17. (2.) When his eyes
were opened, he found that his sight was gone, and he saw no man, none
of the men that were with him, and began now to be busy about him. It
was not so much this glaring light that, by dazzling his eyes, had
dimmed them--Nimium sensibile laedit sensum; for then those with him
would have lost their sight too; but it was a sight of Christ, whom the
rest saw not, that had this effect upon him. Thus a believing sight of
the glory of God in the face of Christ dazzles the eyes to all things
here below. Christ, in order to the further discovery of himself and
his gospel to Paul, took him off from the sight of other things, which
he must look off, that he may look unto Jesus, and to him only. (3.)
They led him by the hand into Damascus; whether to a public house, or
to some friend's house, is not certain; but thus he who thought to have
led the disciples of Christ prisoners and captives to Jerusalem was
himself led a prisoner and a captive to Christ into Damascus. He was
thus taught what need he had of the grace of Christ to lead his soul
(being naturally blind and apt to mistake) into all truth. (4.) He lay
without sight, and without food, neither did eat nor drink for three
days, v. 9. I do not think, as some do, that now he had his rapture
into the third heavens, which he speaks of, 2 Cor. xii. So far from
this that we have reason to think he was all this time rather in the
belly of hell, suffering God's terrors for his sins, which were now set
in order before him: he was in the dark concerning his own spiritual
state, and was so wounded in spirit for sin that he could relish
neither meat nor drink.
Ananias Sent to Saul; Ananias Restores Saul's Sight; Saul Associates with the
Disciples; Saul Preaches Christ at Damascus.
10 And there was a certain disciple at Damascus, named Ananias; and to
him said the Lord in a vision, Ananias. And he said, Behold, I am here,
Lord. 11 And the Lord said unto him, Arise, and go into the street
which is called Straight, and enquire in the house of Judas for one
called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in
a vision a man named Ananias coming in, and putting his hand on him,
that he might receive his sight. 13 Then Ananias answered, Lord, I
have heard by many of this man, how much evil he hath done to thy
saints at Jerusalem: 14 And here he hath authority from the chief
priests to bind all that call on thy name. 15 But the Lord said unto
him, Go thy way: for he is a chosen vessel unto me, to bear my name
before the Gentiles, and kings, and the children of Israel: 16 For I
will show him how great things he must suffer for my name's sake. 17
And Ananias went his way, and entered into the house; and putting his
hands on him said, Brother Saul, the Lord, even Jesus, that appeared
unto thee in the way as thou camest, hath sent me, that thou mightest
receive thy sight, and be filled with the Holy Ghost. 18 And
immediately there fell from his eyes as it had been scales: and he
received sight forthwith, and arose, and was baptized. 19 And when he
had received meat, he was strengthened. Then was Saul certain days with
the disciples which were at Damascus. 20 And straightway he preached
Christ in the synagogues, that he is the Son of God. 21 But all that
heard him were amazed, and said; Is not this he that destroyed them
which called on this name in Jerusalem, and came hither for that
intent, that he might bring them bound unto the chief priests? 22 But
Saul increased the more in strength, and confounded the Jews which
dwelt at Damascus, proving that this is very Christ.
As for God, his work is perfect; if he begin, he will make an end: a
good work was begun in Saul, when he was brought to Christ's feet, in
that word, Lord, what wilt thou have me to do? And never did Christ
leave any that were brought to that. Though Saul was sadly mortified
when he lay three days blind, yet he was not abandoned. Christ here
takes care of the work of his own hands. He that hath torn will
heal--that hath smitten will bind up--that hath convinced will comfort.
I. Ananias is here ordered to go and look after him, to heal and help
him; for he that causeth grief will have compassion.
1. The person employed is Ananias, a certain disciple at Damascus, not
lately driven thither from Jerusalem, but a native of Damascus; for it
is said (ch. xxii. 12) that he had a good report of all the Jews who
dwelt there, as a devout man according to the law; he had lately
embraced the gospel, and given up his name to Christ, and, as it should
seem, officiated as a minister, at least pro hac vice--on this
occasion, though it does not appear that he was apostolically ordained.
But why were not some of the apostles from Jerusalem sent for upon this
great occasion, or Philip the evangelist, who had lately baptized the
eunuch, and might have been fetched hither by the Spirit in a little
time? Surely, because Christ would employ variety of hands in eminent
services, that the honours might not be monopolized nor engrossed by a
few--because he would put work into the hands, and thereby put honour
upon the heads, of those that were mean and obscure, to encourage
them--and because he would direct us to make much of the ministers that
are where our lot is cast, if they have ordained mercy to be faithful,
though they are not of the most eminent.
2. The direction given him is to go and enquire at such a house,
probably an inn, for one Saul of Tarsus. Christ, in a vision, called to
Ananias by name, v. 10. It is probable it was not the first time that
he had heard the words of God, and seen the visions of the Almighty;
for, without terror or confusion, he readily answers, "Behold I am
here, Lord, ready to go wherever thou sendest me, and to do whatever
thou biddest me." Go then, saith Christ, into the street which is
called Straight, and enquire in the house of Judas (where strangers
used to lodge) for one called Saul of Tarsus. Note, Christ very well
knows where to find out those that are his, in their distresses: when
their relations, it may be, know not what is become of them, they have
a friend in heaven, that knows in what street, in what house, nay, and
which is more, in what frame they are: he knows their souls in
adversity.
3. Two reasons are given him why he must go and enquire for this
stranger, and offer him his service--
(1.) Because he prays, and his coming to him must answer his prayer.
This is a reason, [1.] Why Ananias needed not to be afraid of him, as
we find he was, v. 13, 14. There is no question, saith Christ, but he
is a true convert, for behold he prayeth. Behold denotes the certainty
of it: "Assure thyself it is so; go and see." Christ was so pleased to
find Paul praying that he must have others to take notice of it:
Rejoice with me, for I have found the sheep which I had lost. It
denotes also the strangeness of it: "Behold, and wonder, that he who
but the other day breathed nothing but threatenings and slaughter, now
breathes nothing but prayer." But was it such a strange thing for Saul
to pray? Was he not a Pharisee? and have we not reason to think he did,
as the rest of them did, make long prayers in the synagogues and the
corners of the streets? Yes; but now he began to pray after another
manner than he had done; then he said his prayers, now he prayed them.
Note, Regenerating grace ever more sets people on praying; you may as
soon find a living man without breath as a living Christian without
prayer; if breathless, lifeless; and so, if prayerless, graceless. [2.]
As a reason why Ananias must go to him with all speed. It is no time to
linger, for behold he prayeth: if the child cry, the tender nurse will
hasten to it with the breast. Saul here, like Ephraim, is bemoaning
himself, as a bullock unaccustomed to the yoke, and kicking against the
goad. "Oh! go to him quickly, and tell him he is a dear son, a pleasant
child, and since I spoke against him, for persecuting me, I do
earnestly remember him still." Jer. xxxi. 18-20. Observe what condition
Saul was now in. He was under conviction of sin, trembling and
astonished; the setting of sin in order before us should drive us to
prayer. He was under a bodily affliction, blind and sick; and, Is any
afflicted? Let him pray. Christ had promised him that it should be
further told him what he should do (v. 6), and he prays that one may be
sent to him to instruct him. Note, What God has promised we must pray
for; he will for this be enquired of, and particularly for divine
instruction.
(2.) Because he hath seen in a vision such a man coming to him, to
restore him to his sight; and Ananias's coming to him must answer his
dream, for it was of God (v. 12): He hath seen in a vision a man named
Ananias, and just such a man as thou art, coming in seasonably for his
relief, and putting his hand on him that he might receive his sight.
Now this vision which Paul had may be considered, [1.] As an immediate
answer to his prayer, and the keeping up of that communion with God
which he had entered into by prayer. He had, in prayer, spread the
misery of his own case before God, and God presently manifests himself
and the kind intentions of his grace to him; and it is very encouraging
to know God's thoughts to us-ward. [2.] As designed to raise his
expectations, and to make Ananias's coming more welcome to him. He
would readily receive him as a messenger from God when he was told
beforehand, in vision, that one of that name would come to him. See
what a great thing it is to bring a spiritual physician and his patient
together: here were two visions in order to it. When God, in his
providence, does it without visions, brings a messenger to the
afflicted soul, an interpreter, one among a thousand, to show unto man
his uprightness, it must be acknowledged with thankfulness to his
praise.
II. Ananias objects against going to him, and the Lord answers the
objection. See how condescendingly the Lord admits his servant to
reason with him.
1. Ananias pleads that this Saul was a notorious persecutor of the
disciples of Christ, v. 13, 14. (1.) He had been so at Jerusalem:
"Lord, I have heard by many of this man, what a malicious enemy he is
to the gospel of Christ: all those that were scattered upon the late
persecution, many of whom are come to Damascus, tell how much evil he
hath done to thy saints in Jerusalem, that he was the most virulent,
violent persecutor of all, and a ringleader in the mischief--what havoc
he has made in the church: there was no man they were more afraid of,
no, not the high priest himself, than of Saul; nay," (2.) "His errand
to Damascus at this time is to persecute us Christians: Here he has
authority from the chief priests to bind all that call on thy name, to
treat the worshippers of Christ as the worst of criminals." Now, why
does Ananias object this. Not, "Therefore I do not owe him so much
service. Why should I do him a kindness who has done and designed us so
much unkindness?" No, Christ has taught us another lesson, to render
good for evil, and pray for our persecutors; but if he be such a
persecutor of Christians, [1.] Will it be safe for Ananias to go to
him? Will he not throw himself like a lamb into the mouth of a lion?
And, if he thus bring himself into trouble, he will be blamed for his
indiscretion. [2.] Will it be to any purpose to go to him? Can such a
hard heart ever be softened, or such an Ethiopian ever change his skin?
2. Christ overrules the objection (v. 15, 16): "Do not tell me how bad
he has been, I know it very well; but go thy way with all speed, and
give him all the help thou canst, for he is a chosen vessel, or
instrument, unto me; I design to put confidence in him, and then thou
needest not fear him." He was a vessel in which the gospel-treasure
should be lodged, in order to the conveyance of it to many; an earthen
vessel (2 Cor. iv. 7), but a chosen vessel. The vessel God uses he
himself chooses; and it is fit he should himself have the choosing of
the instruments he employs (John xv. 16): You have not chosen me, but I
have chosen you. He is a vessel of honour, and must not be neglected in
his present forlorn condition, nor thrown away as a despised broken
vessel, or a vessel in which there is no pleasure. He is designed, (1.)
For eminent services: He is to bear my name before the Gentiles, is to
be the apostle of the Gentiles, and to carry the gospel to heathen
nations. Christ's name is the standard to which souls must be gathered,
and under which they must be enlisted, and Saul must be a
standard-bearer. He must bear Christ's name, must bear witness to it
before kings, king Agrippa and Caesar himself; nay, he must bear it
before the children of Israel, though there were so many hands already
at work about them. (2.) For eminent sufferings (v. 16): I will show
him how great things he must suffer for my name's sake. He that has
been a persecutor shall be himself persecuted. Christ's showing him
this intimates either his bringing him to these trials (as Ps. lx. 3),
Thou hast shown thy people hard things, or his giving notice of them
beforehand, that they might be no surprise to him. Note, Those that
bear Christ's name must expect to bear the cross for his name; and
those that do most for Christ are often called out to suffer most for
him. Saul must suffer great things. This, one would think, was a cold
comfort for a young convert; but it is only like telling a soldier of a
bold and brave spirit, when he is enlisted, that he shall take the
field, and enter upon action, shortly. Saul's sufferings for Christ
shall redound so much to the honour of Christ and the service of the
church, shall be so balanced with spiritual comforts and recompensed
with eternal glories, that it is no discouragement to him to be told
how great things he must suffer for Christ's name's sake.
III. Ananias presently goes on Christ's errand to Saul, and with good
effect. He had started an objection against going to him, but, when an
answer was given to it, he dropped it, and did not insist upon it. When
difficulties are removed, what have we to do but to go on with our
work, and not hang upon an objection?
1. Ananias delivered his message to Saul, v. 17. Probably he found him
in bed, and applied to him as a patient. (1.) He put his hands on him.
It was promised, as one of the signs that should follow those that
believe, that they should lay hands on the sick, and they should
recover (Mark xvi. 18), and it was for that intent that he put his
hands on him. Saul came to lay violent hands upon the disciples at
Damascus, but here a disciple lays a helping healing hand upon him. The
blood-thirsty hate the upright, but the just seek his soul. (2.) He
called him brother, because he was made a partaker of the grace of God,
though not yet baptized; and his readiness to own him as a brother
intimated to him God's readiness to own him as a son, though he had
been a blasphemer of God and a persecutor of his children. (3.) He
produces his commission from the same hand that had laid hold on him by
the way, and now had him in custody. "That same Jesus that appeared
unto thee in the way as thou camest, and convinced thee of thy sin in
persecuting him, has now sent me to thee to comfort thee." Una eademque
manus vulnus opemque tulit--The hand that wounded heals. "His light
struck thee blind, but he hath sent me to thee that thou mightest
receive thy sight; for the design was not to blind thine eyes, but to
dazzle them, that thou mightest see things by another light: he that
then put clay upon thine eyes hath sent me to wash them, that they may
be cured." Ananias might deliver his message to Saul very appositely in
the prophet's words (Hos. vi. 1, 2): Come and turn to the Lord, for he
hath torn and he will heal thee; he hath smitten, and he will bind thee
up; now after two days he will revive thee, and the third day he will
raise thee up, and thou shalt live in his sight. Corrosives shall be no
more applied, but lenitives. (4.) He assures him that he shall not only
have his sight restored, but be filled with the Holy Ghost: he must
himself be an apostle, and must in nothing come behind the chief of the
apostles, and therefore must receive the Holy Ghost immediately, and
not, as others did, by the interposition of the apostles; and Ananias's
putting his hands upon him before he was baptized was for the
conferring of the Holy Ghost.
2. Ananias saw the good issue of his mission. (1.) In Christ's favour
to Saul. At the word of Ananias, Saul was discharged from his
confinement by the restoring of his sight; for Christ's commission to
open the prison to those that were bound (Isa. lxi. 1) is explained by
the giving of sight to the blind, Luke iv. 18; Isa. xlii. 7. Christ's
commission is to open the blind eyes, and to bring out the prisoners
from the prison. Saul is delivered from the spirit of bondage by
receiving sight (v. 18), which was signified by the falling of scales
from his eyes; and this immediately, and forthwith: the cure was
sudden, to show that it was miraculous. This signified the recovering
of him, [1.] From the darkness of his unconverted state. When he
persecuted the church of God, and walked in the spirit and way of the
Pharisees, he was blind; he saw not the meaning either of the law or of
the gospel, Rom. vii. 9. Christ often told the Pharisees that they were
blind, and could not make them sensible of it; they said, We see, John
ix. 41. Saul is saved from his Pharisaical blindness, by being made
sensible of it. Note, Converting grace opens the eyes of the soul, and
makes the scales to fall from them (ch. xxvi. 18), to open men's eyes,
and turn them from darkness to light: this was what Saul was sent among
the Gentiles to do, by the preaching of the gospel, and therefore must
first experience it in himself. [2.] From the darkness of his present
terrors, under the apprehension of guilt upon his conscience, and the
wrath of God against him. This filled him with confusion, during those
three days he sat in darkness, like Jonah for three days in the belly
of hell; but now the scales fell from his eyes, the cloud was
scattered, and the Sun of righteousness rose upon his soul, with
healing under his wings. (2.) In Saul's subjection to Christ: He was
baptized, and thereby submitted to the government of Christ, and cast
himself upon the grace of Christ. Thus he was entered into Christ's
school, hired into his family, enlisted under his banner, and joined
himself to him for better for worse. The point was gained: it is
settled; Saul is now a disciple of Christ, not only ceases to oppose
him, but devotes himself entirely to his service and honour.
IV. The good work that was begun in Saul is carried on wonderfully;
this new-born Christian, though he seemed as one born out of due time,
yet presently comes to maturity.
1. He received his bodily strength, v. 19. He had continued three days
fasting, which, with the mighty weight that was all that time upon his
spirits, had made him very weak; but, when he had received meat, he was
strengthened, v. 19. The Lord is for the body, and therefore care must
be taken of it, to keep it in good plight, that it may be fit to serve
the soul in God's service, and that Christ may be magnified in it,
Phil. i. 20.
2. He associated with the disciples that were at Damascus, fell in with
them, conversed with them, went to their meetings, and joined in
communion with them. He had lately breathed out threatenings and
slaughter against them, but now breathes love and affection to them.
Now the wolf dwells with the lamb, and the leopard lies down with the
kid, Isa. xi. 6. Note, Those that take God for their God take his
people for their people. Saul associated with the disciples, because
now he saw an amiableness and excellency in them, because he loved
them, and found that he improved in knowledge and grace by conversing
with them; and thus he made profession of his Christian faith, and
openly declared himself a disciple of Christ, by associating with those
that were his disciples.
3. He preached Christ in the synagogues, v. 20. To this he had an
extraordinary call, and for it an extraordinary qualification, God
having immediately revealed his Son to him and in him, that he might
preach him, Gal. i. 15, 16. He was so full of Christ himself, that the
Spirit within him constrained him to preach him to others, and, like
Elihu, to speak that he might be refreshed, Job xxxii. 20. Observe,
(1.) Where he preached--in the synagogues of the Jews, for they were to
have the first offer made them. The synagogues were their places of
concourse; there he met with them together, and there they used to
preach against Christ and to punish his disciples, by the same token
that Paul himself had punished them oft in every synagogue (ch. xxvi.
11), and therefore there he would face the enemies of Christ where they
were most daring, and openly profess Christianity where he had most
opposed it. (2.) What he preached: He preached Christ. When he began to
be a preacher, he fixed this for his principle, which he stuck to ever
after: We preach not ourselves, but Christ Jesus our Lord; nothing but
Christ, and him crucified. He preached concerning Christ, that he is
the Son of God, his beloved Son, in whom he is well pleased, and with
us in him, and not otherwise. (3.) How people were affected with it (v.
21): All that heard him were amazed, and said, "Is not this he that
destroyed those who called on this name in Jerusalem, and now does he
call on this name himself, and persuade others to call upon it, and
strengthen the hands of those that do?" Quantum mutatus ab illo--Oh how
changed! Is Saul also among the prophets? Nay, did he not come hither
for that intent, to seize all the Christians he could find, and bring
them bound to the chief priests? Yes, he did. Who would have thought
then that he would ever preach Christ as he does? Doubtless this was
looked upon by many as a great confirmation of the truth of
Christianity, that one who had been such a notorious persecutor of it
came, on a sudden, to be such an intelligent, strenuous, and capacious
preacher of it. This miracle upon the mind of such a man outshone the
miracles upon men's bodies; and giving a man such another heart was
more than giving men to speak with other tongues.
4. He confuted and confounded those that opposed the doctrine of
Christ, v. 22. He signalized himself, not only in the pulpit, but in
the schools, and showed himself supernaturally enabled, not only to
preach the truth, but to maintain and defend it when he had preached
it. (1.) He increased in strength. He became more intimately acquainted
with the gospel of Christ, and his pious affections grew more strong.
He grew more bold and daring and resolute in defence of the gospel: He
increased the more for the reflections that were cast upon him (v. 21),
in which his new friends upbraided him as having been a persecutor, and
his old friends upbraided him as being now a turncoat; but Saul,
instead of being discouraged by the various remarks made upon his
conversion, was thereby so much the more emboldened, finding he had
enough at hand wherewith to answer the worst they could say to him.
(2.) He ran down his antagonists, and confounded the Jews who dwelt in
Damascus; he silenced them, and shamed them--answered their objections
to the satisfaction of all indifferent persons, and pressed them with
arguments which they could make no reply to. In all his discourses with
the Jews he was still proving that this Jesus is very Christ, is the
Christ, the anointed of God, the true Messiah promised to the fathers.
He was proving it, symbibazon--affirming it and confirming it, teaching
with persuasion. And we have reason to think he was instrumental in
converting many to the faith of Christ, and building up the church at
Damascus, which he went thither to make havoc of. Thus out of the eater
came forth meat, and out of the strong sweetness.
The Jews Plot to Kill Saul; Saul Is Received by the Apostles; Prosperity of
the Church.
23 And after that many days were fulfilled, the Jews took counsel to
kill him: 24 But their laying await was known of Saul. And they
watched the gates day and night to kill him. 25 Then the disciples
took him by night, and let him down by the wall in a basket. 26 And
when Saul was come to Jerusalem, he assayed to join himself to the
disciples: but they were all afraid of him, and believed not that he
was a disciple. 27 But Barnabas took him, and brought him to the
apostles, and declared unto them how he had seen the Lord in the way,
and that he had spoken to him, and how he had preached boldly at
Damascus in the name of Jesus. 28 And he was with them coming in and
going out at Jerusalem. 29 And he spake boldly in the name of the
Lord Jesus, and disputed against the Grecians: but they went about to
slay him. 30 Which when the brethren knew, they brought him down to
Caesarea, and sent him forth to Tarsus. 31 Then had the churches rest
throughout all Judaea and Galilee and Samaria, and were edified; and
walking in the fear of the Lord, and in the comfort of the Holy Ghost,
were multiplied.
Luke here makes no mention of Paul's journey into Arabia, which he
tells us himself was immediately after his conversion, Gal. i. 16, 17.
As soon as God had revealed his Son in him, that he might preach him,
he went not up to Jerusalem, to receive instructions from the apostles
(as any other convert would have done, that was designed for the
ministry), but he went to Arabia, where there was new ground to break
up, and where he would have opportunity of teaching, but not learning;
thence he returned to Damascus, and there, three years after his
conversion, this happened, which is here recorded.
I. He met with difficulties at Damascus, and had a narrow escape of
being killed there. Observe, 1. What his danger was (v. 23): The Jews
took counsel to kill him, being more enraged at him than at any other
of the preachers of the gospel, not only because he was more lively and
zealous in his preaching than any of them, and more successful, but
because he had been such a remarkable deserter, and his being a
Christian was a testimony against them. It is said (v. 24), The Jews
watched the gates day and night to kill him; they incensed the governor
against him, as a dangerous man, who therefore kept the city with a
guard to apprehend him, at his going out or coming in, 2 Cor. xi. 32.
Now Christ showed Paul what great things he must suffer for his name
(v. 16), when here was presently the government in arms against him,
which was a great thing, and, as all his other sufferings afterwards,
helped to make him considerable. Saul was no sooner a Christian than a
preacher, no sooner a preacher than a sufferer; so quickly did he rise
to the summit of his preferment. Note, Where God gives great grace he
commonly exercises it with great trials. 2. How he was delivered. (1.)
The design against him was discovered: Their lying in wait was known of
Saul, by some intelligence, whether from heaven or from men we are not
told. (2.) The disciples contrived to help him away--hid him, it is
likely, by day; and in the night, the gates being watched, that he
could not get away through them, they let him down by the wall, in a
basket, as he himself relates it (2 Cor. xi. 33), so he escaped out of
their hands. This story, as it shows us that when we enter into the way
of God we must look for temptation, and prepare accordingly, so it
shows us that the Lord knows how to deliver the godly out of
temptation, and will with the temptation also make a way to escape,
that we may not be by it deterred nor driven from the way of God.
II. He met with difficulties at Jerusalem the first time he went
thither, v. 26. He came to Jerusalem. This is thought to be that
journey to Jerusalem of which he himself speaks (Gal. i. 18): After
three years I went up to Jerusalem, saith he, to see Peter, and abode
with him fifteen days. But I rather incline to think that this was a
journey before that, because his coming in and going out, his preaching
and disputing (v. 28, 29), seem to be more than would consist with his
fifteen days' stay (for that was no more) and to require a longer time;
and, besides, now he came a stranger, but then he came, historesai
Petron--to confer with Peter, as one he was intimate with; however, it
might possibly be the same. Now observe,
1. How shy his friends were of him (v. 26): When he came to Jerusalem,
he did not go to the chief priests and the Pharisees (he had taken his
leave of them long since), but he assayed to join himself to the
disciples. Wherever he came, he owned himself one of that despised
persecuted people, and associated with them. They were now in his eyes
the excellent ones of the earth, in whom was all his delight. He
desired to be acquainted with them, and to be admitted into communion
with them; but they looked strange upon him, shut the door against him,
and would not go about any of their religious exercises if he were by,
for they were afraid of him. Now might Paul be tempted to think himself
in an ill case, when the Jews had abandoned and persecuted him, and the
Christians would not receive and entertain him. Thus does he fall into
divers temptations, and needs the armour of righteousness, as we all
do, both on the right hand and on the left, that we may not be
discouraged either by the unjust treatment of our enemies or the unkind
treatment of our friends. (1.) See what was the cause of their jealousy
of him: They believed not that he was a disciple, but only pretended to
be so, and came among them as a spy or an informer. They knew what a
bitter persecutor he had been, with what fury he went to Damascus some
time ago; they had heard nothing of him since, and therefore thought he
was but a wolf in sheep's clothing. The disciples of Christ had need to
be cautious whom they admit into communion with them. Believe not every
spirit. There is need of the wisdom of the serpent, to keep the mean
between the extremes of suspicion on the one hand and credulity on the
other; yet methinks it is safer to err on the charitable side, because
it is an adjudged case that it is better the tares should be found
among the wheat than that the wheat should any of it be rooted up and
thrown out of the field. (2.) See how it was removed (v. 27): Barnabas
took him to the apostles themselves, who were not so scrupulous as the
inferior disciples, to whom he first assayed to join himself, and he
declared to them, [1.] What Christ had done for him: He had shown
himself to him in the way and spoken to him; and what he said. [2.]
What he had since done for Christ: He had preached boldly at Damascus
in the name of Jesus. How Barnabas came to know this, more than the
rest of them, we are not told; whether he had himself been at Damascus,
or had had letters thence, or discoursed with some of that city, by
which he came to the knowledge of this; or whether he had formerly been
acquainted with Paul in the Grecian synagogues, or at the feet of
Gamaliel, and had such an account of his conversion from himself as he
saw cause enough to give credit to: but so it was that, being satisfied
himself, he gave satisfaction to the apostles concerning him, he having
brought no testimonials from the disciples at Damascus, thinking he
needed not, as some others, epistles of commendation, 2 Cor. iii. 1.
Note, The introducing of a young convert into the communion of the
faithful is a very good work, and one which, as we have opportunity, we
should be ready to do.
2. How sharp his enemies were upon him. (1.) He was admitted into the
communion of the disciples, which was no little provocation to his
enemies. It vexed the unbelieving Jews to see Saul a trophy of Christ's
victory, and a captive to his grace, who had been such a champion for
their cause--to see him coming in, and going out, with the apostles (v.
28), and to hear them glorying in him, or rather glorifying God in him.
(2.) He appeared vigorous in the cause of Christ, and this was yet more
provoking to them (v. 29): He spoke boldly in the name of the Lord
Jesus. Note, Those that speak for Christ have reason to speak boldly;
for they have a good cause, and speak for one who will at last speak
for himself and them too. The Grecians, or Hellenist Jews, were most
offended at him, because he had been one of them; and they drew him
into a dispute, in which, no doubt, he was too hard for them, as he had
been for the Jews at Damascus. One of the martyrs said, Though she
could not dispute for Christ, she could die for Christ; but Paul could
do both. Now the Lord Jesus divided the spoils of the strong man armed
in Saul. For that same natural quickness and fervour of spirit which,
while he was in ignorance and unbelief, made him a furious bigoted
persecutor of the faith, made him a most zealous courageous defender of
the faith. (3.) This brought him into peril of his life, with which he
narrowly escaped: The Grecians, when they found they could not deal
with him in disputation, contrived to silence him another way; they
went about to slay him, as they did Stephen when they could not resist
the Spirit by which he spoke, ch. vi. 10. That is a bad cause that has
recourse to persecution for its last argument. But notice was given of
this conspiracy too, and effectual care taken to secure this young
champion (v. 30): When the brethren knew what was designed against him
they brought him down to Cesarea. They remembered how the putting of
Stephen to death, upon his disputing with the Grecians, had been the
beginning of a sore persecution; and therefore were afraid of having
such a vein opened again, and hastened Paul out of the way. He that
flies may fight again. He that fled from Jerusalem might do service at
Tarsus, the place of his nativity; and thither they desired him by all
means to go, hoping he might there go on in his work with more safety
than at Jerusalem. Yet it was also by direction from heaven that he
left Jerusalem at this time, as he tells us himself (ch. xxii. 17, 18),
that Christ now appeared to him, and ordered him to go quickly out of
Jerusalem, for he must be sent to the Gentiles, v. 15. Those by whom
God has work to do shall be protected from all the designs of their
enemies against them till it be done. Christ's witnesses cannot be
slain till they have finished their testimony.
III. The churches had now a comfortable gleam of liberty and peace (v.
31): Then had the churches rest. Then, when Saul was converted, so
some; when that persecutor was taken off, those were quiet whom he used
to irritate, and then those were quiet whom he used to molest. Or,
then, when he had gone from Jerusalem, the fury of the Grecian Jews was
a little abated, and they were the more willing to bear with the other
preachers now that Saul had gone out of the way. Observe,
1. The churches had rest. After a storm comes a calm. Though we are
always to expect troublesome times, yet we may expect that they shall
not last always. This was a breathing-time allowed them, to prepare
them for the next encounter. The churches that were already planted
were mostly in Judea, Galilee, and Samaria, within the limits of the
holy land. There were the first Christian churches, where Christ had
himself laid the foundation.
2. They made a good use of this lucid interval. Instead of growing more
secure and wanton in the day of their prosperity, they abounded more in
their duty, and made a good use of their tranquillity. (1.) They were
edified, were built up in their most holy faith; the more free and
constant enjoyment they had of the means of knowledge and grace, the
more they increased in knowledge and grace. (2.) They walked in the
fear of the Lord--were more exemplary themselves for a holy heavenly
conversation. They so lived that all who conversed with them might say,
Surely the fear of God reigns in those people. (3.) They walked in the
comfort of the Holy Ghost--were not only faithful, but cheerful, in
religion; they stuck to the ways of the Lord, and sang in those ways.
The comfort of the Holy Ghost was their consolation, and that which
they made their chief joy. They had recourse to the comfort of the Holy
Ghost, and lived upon that, not only in days of trouble and affliction,
but in days of rest and prosperity. The comforts of the earth, when
they had the most free and full enjoyment of them, could not content
them without the comfort of the Holy Ghost. Observe the connection of
these two: when they walked in the fear of the Lord, then they walked
in the comfort of the Holy Ghost. Those are most likely to walk
cheerfully that walk circumspectly.
3. God blessed it to them for their increase in number: They were
multiplied. Sometimes the church multiplies the more for its being
afflicted, as Israel in Egypt; yet if it were always so, the saints of
the Most High would be worn out. At other times its rest contributes to
its growth, as it enlarges the opportunity of ministers, and invites
those in who at first are afraid of suffering. Or, then, when they
walked in the fear of God and his comforts, they were multiplied. Thus
those that will not be won by the word may be won by the conversation
of professors.
The Cure of AEneas.
32 And it came to pass, as Peter passed throughout all quarters, he
came down also to the saints which dwelt at Lydda. 33 And there he
found a certain man named AEneas, which had kept his bed eight years,
and was sick of the palsy. 34 And Peter said unto him, AEneas, Jesus
Christ maketh thee whole: arise, and make thy bed. And he arose
immediately. 35 And all that dwelt at Lydda and Saron saw him, and
turned to the Lord.
Here we have, I. The visit Peter made to the churches that were newly
planted by the dispersed preachers, v. 32. 1. He passed through all
quarters. As an apostle, he was not to be the resident pastor of any
one church, but the itinerant visitor of many churches, to confirm the
doctrine of inferior preachers, to confer the Holy Ghost on those that
believed, and to ordain ministers. He passed dia panton--among them
all, who pertained to the churches of Judea, Galilee, and Samaria,
mentioned in the foregoing chapter. He was, like his Master, always
upon the remove, and went about doing good; but still his head-quarters
were at Jerusalem, for there we shall find him imprisoned, ch. xii. 2.
He came to the saints at Lydda. This seems to be the same with Lod, a
city in the tribe of Benjamin, mentioned 1 Chron. viii. 12; Ezra ii.
33. The Christians are called saints, not only some particular eminent
ones, as saint Peter and saint Paul, but every sincere professor of the
faith of Christ. These are the saints on the earth, Ps. xvi. 3.
II. The cure Peter wrought on Eneas, a man that had been bedridden
eight years, v. 33. 1. His case was very deplorable: He was sick of the
palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme, for
he kept his bed; it was inveterate, for he kept his bed eight years;
and we may suppose that both he himself and all about him despaired of
relief for him, and concluded upon no other than that he must still
keep his bed till he removed to his grave. Christ chose such patients
as this, whose disease was incurable in a course of nature, to show how
desperate the case of fallen mankind was when he undertook their cure.
When we were without strength, as this poor man, he sent his word to
heal us. 2. His cure was very admirable, v. 34. (1.) Peter interested
Christ in his case, and engaged him for his relief: Eneas, Jesus Christ
maketh thee whole. Peter does not pretend to do it himself by any power
of his own, but declares it to be Christ's act and deed, directs him to
look up to Christ for help, and assures him of an immediate cure--not,
"He will make thee," but, "He does make thee, whole;" and a perfect
cure--not, "He makes thee easy," but "He makes thee whole." He does not
express himself by way of prayer to Christ that he would make him
whole, but as one having authority from Christ, and that knew his mind,
he declares him made whole. (2.) He ordered him to bestir himself, to
exert himself: "Arise and make thy bed, that all may see thou art
thoroughly cured." Let none say that because it is Christ that by the
power of his grace works all our works in us therefore we have no work,
no duty, to do; for, though Jesus Christ makes thee whole, yet thou
must arise and make use of the power he gives thee: "Arise, and make
thy bed, to be to thee no longer a bed of sickness, but a bed of rest."
(3.) Power went along with this word: he arose immediately, and no
doubt very willingly made his own bed.
III. The good influence this had upon many (v. 35): All that dwelt at
Lydda and Saron saw him, and turned to the Lord. We can scarcely think
that every individual person in those countries took cognizance of the
miracle, and was wrought upon by it; but many, the generality of the
people in the town of Lydda and in the country of Saron, or Sharon, a
fruitful plain or valley, of which it was foretold, Sharon shall be a
fold of flocks, Isa. lxv. 10. 1. They all made enquiry into the truth
of the miracle, did not overlook it, but saw him that was healed, and
saw that it was a miraculous cure that was wrought upon him by the
power of Christ, in his name, and with a design to confirm and ratify
that doctrine of Christ which was now preached to the world. 2. They
all submitted to the convincing proof and evidence there was in this of
the divine origin of the Christian doctrine, and turned to the Lord, to
the Lord Jesus. They turned from Judaism to Christianity; they embraced
the doctrine of Christ, and submitted to his ordinances, and turned
themselves over to him to be ruled and taught and saved by him.
Tabitha Raised to Life.
36 Now there was at Joppa a certain disciple named Tabitha, which by
interpretation is called Dorcas: this woman was full of good works and
almsdeeds which she did. 37 And it came to pass in those days, that
she was sick, and died: whom when they had washed, they laid her in an
upper chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the
disciples had heard that Peter was there, they sent unto him two men,
desiring him that he would not delay to come to them. 39 Then Peter
arose and went with them. When he was come, they brought him into the
upper chamber: and all the widows stood by him weeping, and showing the
coats and garments which Dorcas made, while she was with them. 40 But
Peter put them all forth, and kneeled down, and prayed; and turning him
to the body said, Tabitha, arise. And she opened her eyes: and when she
saw Peter, she sat up. 41 And he gave her his hand, and lifted her
up, and when he had called the saints and widows, presented her alive.
42 And it was known throughout all Joppa; and many believed in the
Lord. 43 And it came to pass, that he tarried many days in Joppa with
one Simon a tanner.
Here we have another miracle wrought by Peter, for the confirming of
the gospel, and which exceeded the former--the raising of Tabitha to
life when she had been for some time dead. Here is,
I. The life, and death, and character of Tabitha, on whom this miracle
was wrought, v. 36, 37. 1. She lived at Joppa, a sea-port town in the
tribe of Dan, where Jonah took shipping to go to Tarshish, now called
Japho. 2. Her name was Tabitha, a Hebrew name, the Greek for which is
Dorcas, both signifying a doe, or hind, or deer, a pleasant creature.
Naphtali is compared to a hind let loose, giving goodly words; and the
wife to the kind and tender husband is as the loving hind, and as the
pleasant roe, Prov. v. 19. 3. She was a disciple, one that had embraced
the faith of Christ and was baptized; and not only so, but was eminent
above many for works of charity. She showed her faith by her works, her
good works, which she was full of, that is, in which she abounded. Her
head was full of cares and contrivances which way she should do good.
She devised liberal things, Isa. xxxii. 8. Her hands were full of good
employment; she made a business of doing good, was never idle, having
learned to maintain good works (Tit. iii. 8), to keep up a constant
course and method of them. She was full of good works, as a tree that
is full of fruit. Many are full of good words, who are empty and barren
in good works; but Tabitha was a great doer, no great talker: Non magna
loquimur, sed vivimus--We do not talk great things, but we live them.
Among other good works, she was remarkable for her alms--deeds, which
she did, not only her works of piety, which are good works and the
fruits of faith, but works of charity and beneficence, flowing from
love to her neighbour and a holy contempt of this world. Observe, She
is commended not only for the alms which she gave, but for the
alms--deeds which she did. Those that have not estates wherewith to
give in charity may yet be able to do in charity, working with their
hands, or walking with their feet, for the benefit of the poor. And
those who will not do a charitable deed, whatever they may pretend, if
they were rich would not bestow a charitable gift. She was full of
alms--deeds, hon epoiei--which she made; there is an emphasis upon her
doing them, because what her hand found to do of this kind she did with
all her might, and persevered in. They were alms--deeds, not which she
purposed and designed and said she would do, but which she did; not
which she began to do, but which she did, which she went through with,
which she performed the doing of, 2 Cor. viii. 11; ix. 7. This is the
life and character of a certain disciple,; and should be of all the
disciples of Christ; for, if we thus bear much fruit, then are we his
disciples indeed, John xv. 8. 4. She was removed in the midst of her
usefulness (v. 37): In those days she fell sick, and died. It is
promised to those who consider the poor, not that they shall never be
sick, but that the Lord will strengthen them upon the bed of
languishing, at least with strength in their souls, and so will make
all their bed in their sickness, will make it easy, Ps. xli. 1, 3. They
cannot hope that they shall never die (merciful men are taken away, and
merciful women too, witness Tabitha), but they may hope that they shall
find mercy of the Lord in that day, 2 Tim. i. 18. 5. Her friends and
those about her did not presently bury her, as usual, because they were
in hopes Peter would come and raise her to life again; but they washed
the dead body, according to the custom, which, it is said, was with
warm water, which, if there were any life remaining in the body, would
recover it; so that this was done to show that she was really and truly
dead. They tried all the usual methods to bring her to life, and could
not. Conclamatum est--the last cry was uttered. They laid her out in
her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was
probably the public meeting-room for the believers of that town; and
they laid the body there, that Peter, if he would come, might raise her
to life the more solemnly in that place.
II. The request which her Christian friends sent to Peter to come to
them with all speed, not to attend the funeral, but, if it might be, to
prevent it, v. 38. Lydda, where Peter now was, was nigh to Joppa, and
the disciples at Joppa had heard that Peter was there, and that he had
raised Eneas from a bed of languishing; and therefore they sent him two
men, to make the message the more solemn and respectful, desiring him
that he would not delay to come to them; not telling him the occasion,
lest he should modestly decline coming upon so great an errand as to
raise the dead: if they can but get him to them, they will leave it to
him. Their friend was dead, and it was too late to send for a
physician, but not too late to send for Peter. Post mortem medicus--a
physician after death, is an absurdity, but not Post mortem
apostolus--an apostle after death.
III. The posture in which he found the survivors, when he came to them
(v. 30): Peter arose and went with them. Though they did not tell him
what they wanted him for, yet he was willing to go along with them,
believing it was upon some good account or other that he was sent for.
Let not faithful ministers grudge to be at every body's beck, as far as
they have ability, when the great apostle made himself the servant of
all, 1 Cor. ix. 19. He found the corpse laid in the upper chamber, and
attended by widows, probably such as were in the communion of the
church, poor widows; there they were,
1. Commending the deceased--a good work, when there was that in them
which was truly commendable, and worthy of imitation, and when it is
done modestly and soberly, and without flattery of the survivors or any
sinister intention, but purely for the glory of God and the exciting of
others to that which is virtuous and praiseworthy. The commendation of
Tabitha was like her own virtues, not in word, but in deed. Here were
no encomiums of her in orations, nor poems inscribed to her memory; but
the widows showed the coats and garments which she made for them, and
bestowed upon them while she was with them. It was the comfort of Job,
while he lived, that the loins of the poor blessed him, because they
were warmed with the fleece of his sheep, Job xxxi. 20. And here it was
the credit of Tabitha, when she was dead, that the backs of the widows
praised her for the garments which she made them. And those are
certainly best praised whose own works praise them in the gates,
whether the words of others do or no. It is much more honourable to
clothe a company of decrepit widows with needful clothing for night and
day, who will pray for their benefactors when they do not see them,
than to clothe a company of lazy footmen with rich liveries, who
perhaps behind their backs will curse those that clothe them (Eccl.
vii. 21); and it is what all that are wise and good will take a greater
pleasure in, for goodness is true greatness, and will pass better in
the account shortly. Observe, (1.) Into what channel Tabitha turned
much of her charity. Doubtless there were other instances of her
alms--deeds which she did, but this was now produced; she did, as it
should seem with her own hands, make coats and garments for poor
widows, who perhaps with their own labour could make a shift to get
their bread, but could not earn enough to buy clothes. And this is an
excellent piece of charity, If thou seest the naked, that thou cover
him (Isa. lviii. 7), and not think it enough to say, Be ye warmed,
James ii. 15, 16. (2.) What a grateful sense the poor had of her
kindness: They showed the coats, not ashamed to own that they were
indebted to her for the clothes on their backs. Those are horribly
ungrateful indeed who have kindness shown them and will not make at
least an acknowledgment of it, by showing the kindness that is done
them, as these widows here did. Those who receive alms are not obliged
so industriously to conceal it, as those are who give alms. When the
poor reflect upon the rich as uncharitable and unmerciful, they ought
to reflect upon themselves, and consider whether they are not
unthankful and ungrateful. Their showing the coats and garments which
Dorcas made tended to the praise not only of her charity, but of her
industry, according to the character of the virtuous woman, that she
lays her hands to the spindle, or at least to the needle, and then
stretches out her hand to the poor, and reaches forth her hands to the
needy, of what she has worked; and, when God and the poor have thus had
their due, she makes herself coverings of tapestry and her own clothing
is silk and purple, Prov. xxxi. 19-22.
2. They were here lamenting the loss of her: The widows stood by Peter,
weeping. When the merciful are taken away, it should be laid to heart,
especially by those to whom they have been in a particular manner
merciful. They need not weep for her; she is taken from the evil to
come, she rests from her labours and her works follow her, besides
those she leaves behind her: but they weep for themselves and for their
children, who will soon find the want of such a good woman, that has
not left her fellow. Observe, They take notice of what good Dorcas did
while she was with them, but now she is gone from them, and this is
their grief. Those that are charitable will find that the poor they
have always with them; but it is well if those that are poor find that
they have always the charitable with them. We must make a good use of
the lights that yet a little while are with us, because they will not
be always with us, will not be long with us: and when they are gone we
shall think what they did when they were with us. It should seem, the
widows wept before Peter, as an inducement to him, if he could do any
thing, to have compassion on them and help them, and restore one to
them that used to have compassion on them. When charitable people are
dead, there is no praying them to life again; but, when they are sick,
this piece of gratitude is owing to them, to pray for their recovery,
that, if it be the will of God, those may be spared to live who can ill
be spared to die.
IV. The manner in which she was raised to life. 1. Privately: She was
laid in the upper room where they used to have their public meetings,
and, it should seem, there was great crowding about the dead body, in
expectation of what would be done; but Peter put them all forth, all
the weeping widows, all but some few relations of the family, or
perhaps the heads of the church, to join with him in prayer; as Christ
did, Matt. ix. 25. Thus Peter declined every thing that looked like
vainglory and ostentation; they came to see, but he did not come to be
seen. He put them all forth, that he might with the more freedom pour
out his soul before God in prayer upon this occasion, and not be
disturbed with their noisy and clamorous lamentations. 2. By prayer. In
his healing Eneas there was an implied prayer, but in this greater work
he addressed himself to God by solemn prayer, as Christ when he raised
Lazarus; but Christ's prayer was with the authority of a Son, who
quickens whom he will; Peter's with the submission of a servant, who is
under direction, and therefore he knelt down and prayed. 3. By the
word, a quickening word, a word which is spirit and life: He turned to
the body, which intimates that when he prayed he turned from it; lest
the sight of it should discourage his faith, he looked another way, to
teach us, like Abraham, against hope, to believe in hope, and overlook
the difficulties that lie in the way, not considering the body as now
dead, lest we should stagger at the promise, Rom. iv. 19, 20. But, when
he had prayed, he turned to the body, and spoke in his Master's name,
according to his example: "Tabitha, arise; return to life again." Power
went along with this word, and she came to life, opened her eyes which
death had closed. Thus, in the raising of dead souls to spiritual life,
the first sign of life is the opening of the eyes of the mind, ch.
xxvi. 18. When she saw Peter, she sat up, to show that she was really
and truly alive; and (v. 41) he gave her his hand and lifted her up,
not as if she laboured under any remaining weakness, but thus he would
as it were welcome her to life again, and give her the right hand of
fellowship among the living, from whom she had been cut off. And,
lastly, he called the saints and widows, who were all in sorrow for her
death, and presented her alive to them, to their great comfort,
particularly of the widows, who laid her death much to heart (v. 41);
to them he presented her, as Elijah (1 Kings xvii. 23), and Elisha (2
Kings iv. 36), and Christ (Luke vii. 15), presented the dead sons alive
to their mothers. The greatest joy and satisfaction are expressed by
life from the dead.
V. The good effect of this miracle. 1. Many were by it convinced of the
truth of the gospel, that is was from heaven, and not of men, and
believed in the Lord, v. 42. The thing was known throughout all Joppa;
it would be in every body's mouth quickly, and, it being a town of
seafaring men, the notice of it would be the sooner carried thence to
other countries, and though some never minded it many were wrought upon
by it. This was the design of miracles, to confirm a divine revelation.
2. Peter was hereby induced to continue some time in this city, v. 43.
Finding that a door of opportunity was opened for him there, he tarried
there many days, till he was sent thence, and sent for thence upon
business to another place. He tarried not in the house of Tabitha,
though she was rich, lest he should seem to seek his own glory; but he
took up his lodgings with one Simon a tanner, an ordinary tradesman,
which is an instance of his condescension and humility: and hereby he
has taught us not to mind high things, but to condescend to those of
low estate, Rom. xii. 16. And, though Peter might seem to be buried in
obscurity here in the house of a poor tanner by the sea-side, yet hence
God fetched him to a noble piece of service, which is recorded in the
next chapter; for those that humble themselves shall be exalted.
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A C T S.
CHAP. X.
It is a turn very new and remarkable which the story of this chapter
gives to the Acts of the apostles; hitherto, both at Jerusalem and
every where else where the ministers of Christ came, they preached the
gospel only to the Jews, or those Greeks that were circumcised and
proselyted to the Jews' religion; but now, "Lo, we turn to the
Gentiles;" and to them the door of faith is here opened: good news
indeed to us sinners of the Gentiles. The apostle Peter is the man that
is first employed to admit uncircumcised Gentiles into the Christian
church; and Cornelius, a Roman centurion or colonel, is the first that
with his family and friends is so admitted. Now here we are told, I.
How Cornelius was directed by a vision to send for Peter, and did send
for him accordingly, ver. 1-8. II. How Peter was directed by a vision
to go to Cornelius, though he was a Gentile, without making any scruple
of it, and did go accordingly, ver. 9-23. III. The happy interview
between Peter and Cornelius at Cesarea, ver. 24-33. IV. The sermon
Peter preached in the house of Cornelius to him and to his friends,
ver. 34-43. V. The baptizing of Cornelius and his friends with the Holy
Ghost first, and then with water, ver. 44-48.
The Case of Cornelius.
1 There was a certain man in Caesarea called Cornelius, a centurion of
the band called the Italian band, 2 A devout man, and one that feared
God with all his house, which gave much alms to the people, and prayed
to God alway. 3 He saw in a vision evidently about the ninth hour of
the day an angel of God coming in to him, and saying unto him,
Cornelius. 4 And when he looked on him, he was afraid, and said, What
is it, Lord? And he said unto him, Thy prayers and thine alms are come
up for a memorial before God. 5 And now send men to Joppa, and call
for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a
tanner, whose house is by the sea side: he shall tell thee what thou
oughtest to do. 7 And when the angel which spake unto Cornelius was
departed, he called two of his household servants, and a devout soldier
of them that waited on him continually; 8 And when he had declared
all these things unto them, he sent them to Joppa.
The bringing of the gospel to the Gentiles, and the bringing of those
who had been strangers and foreigners to be fellow-citizens with the
saints, and of the household of God, were such a mystery to the
apostles themselves, and such a surprise (Eph. iii. 3, 6), that it
concerns us carefully to observe all the circumstances of the beginning
of this great work, this part of the mystery of godliness--Christ
preached to the Gentiles, and believed on in this world, 1 Tim. iii.
16. It is not unlikely that some Gentiles might before now have stepped
into a synagogue of the Jews, and heard the gospel preached; but the
gospel was never yet designedly preached to the Gentiles, nor any of
them baptized--Cornelius was the first; and here we have,
I. An account given us of this Cornelius, who and what he was, who was
the first-born of the Gentiles to Christ. We are here told that he was
a great man and a good man--two characters that seldom meet, but here
they did; and where they do meet they put a lustre upon each other:
goodness makes greatness truly valuable, and greatness makes goodness
much more serviceable. 1. Cornelius was an officer of the army, v. 1.
He was at present quartered in Cesarea, a strong city, lately
re-edified and fortified by Herod the Great, and called Cesarea in
honour of Augustus Caesar. It lay upon the sea-shore, very convenient
for the keeping up of a correspondence between Rome and its conquests
in those parts. The Roman governor or proconsul ordinarily resided
here, ch. xxiii. 23, 24; xxv. 6. Here there was a band, or cohort, or
regiment, of the Roman army, which probably was the governor's
life-guard, and is here called the Italian band, because, that they
might be the more sure of their fidelity, they were all native Romans,
or Italians. Cornelius had a command in this part of the army. His
name, Cornelius was much used among the Romans, among some of the most
ancient and noble families. He was an officer of considerable rank and
figure, a centurion. We read of one of that rank in our Saviour's time,
of whom he gave a great commendation, Matt. viii. 10. When a Gentile
must be pitched upon to receive the gospel first, it is not a Gentile
philosopher, much less a Gentile priest (who are bigoted to their
notions and worship, and prejudiced against the gospel of Christ), but
a Gentile soldier, who is a man of more free thought; and he that truly
is so, when the Christian doctrine is fairly set before him, cannot but
receive it and bid it welcome. Fishermen, unlearned and ignorant men,
were the first of the Jewish converts, but not so of the Gentiles; for
the world shall know that the gospel has that in it which may recommend
it to men of polite learning and a liberal education, as we have reason
to think this centurion was. Let not soldiers and officers of the army
plead that their employment frees them from the restraints which some
others are under, and, giving them an opportunity of living more at
large, may excuse them if they be not religious; for here was an
officer of the army that embraced Christianity, and yet was neither
turned out of his place nor turned himself out. And, lastly, it was a
mortification to the Jews that not only the Gentiles were taken into
the church, but that the first who was taken in was an officer of the
Roman army, which was to them the abomination of desolation. 2. He was,
according to the measure of the light he had, a religious man. It is a
very good character that is given of him, v. 2. He was no idolater, no
worshipper of false gods or images, nor allowed himself in any of those
immoralities to which the greater part of the Gentile world were given
up, to punish them for their idolatry. (1.) He was possessed with a
principle of regard to the true and living God. He was a devout man and
one that feared God. He believed in one God, the Creator of heaven and
earth, and had a reverence for his glory and authority, and a dread of
offending him by sin; and, though he was a soldier, it was no
diminution to the credit of his valour to tremble before God. (2.) He
kept up religion in his family. He feared God with all his house. He
would not admit any idolaters under his roof, but took care that not
himself only, but all his, should serve the Lord. Every good man will
do what he can that those about him may be good too. (3.) He was a very
charitable man: He gave much alms to the people, the people of the
Jews, notwithstanding the singularities of their religion. Though he
was a Gentile, he was willing to contribute to the relief of one that
was a real object of charity, without asking what religion he was of.
(4.) He was much in prayer: He prayed to God always. He kept up stated
times for prayer, and was constant to them. Note, Wherever the fear of
God rules in the heart, it will appear both in works of charity and of
piety, and neither will excuse us from the other.
II. The orders given him from heaven, by the ministry of an angel, to
send for Peter to come to him, which he would never have done if he had
not been thus directed to do it. Observe,
1. How, and in what way, these orders were given him. He had a vision,
in which an angel delivered them to him. It was about the ninth hour of
the day, at three of the clock in the afternoon, which is with us an
hour of business and conversation; but then, because it was in the
temple the time of offering the evening sacrifice, it was made by
devout people an hour of prayer, to intimate that all our prayers are
to be offered up in the virtue of the great sacrifice. Cornelius was
now at prayer: so he tells us himself, v. 30. Now here we are told,
(1.) That an angel of God came in to him. By the brightness of his
countenance, and the manner of his coming in, he knew him to be
something more than a man, and therefore nothing less than an angel, an
express from heaven. (2.) That he saw him evidently with his bodily
eyes, not in a dream presented to his imagination, but in a vision
presented to his sight; for his greater satisfaction, it carried its
own evidence along with it. (3.) That he called him by his name,
Cornelius, to intimate the particular notice God took of him. (4.) That
this put Cornelius for the present into some confusion (v. 4): When he
looked on him he was afraid. The wisest and best men have been struck
with fear upon the appearance of any extra-ordinary messenger from
heaven; and justly, for sinful man knows that he has no reason to
expect any good tidings thence. And therefore Cornelius cries, "What is
it, Lord? What is the matter?" This he speaks as one afraid of
something amiss, and longing to be eased of that fear, by knowing the
truth; or as one desirous to know the mind of God, and ready to comply
with it, as Joshua: What saith my Lord unto his servant? And Samuel:
Speak, for thy servant heareth.
2. What the message was that was delivered to him.
(1.) He is assured that God accepts him in walking according to the
light he had (v. 4): Thy prayers and thine alms are come up for a
memorial before God. Observe, Prayers and alms must go together. We
must follow our prayers with alms; for the fast that God hath chosen is
to draw out the soul to the hungry, Isa. lviii. 6, 7. It is not enough
to pray that what we have may be sanctified to us, but we must give
alms of such things as we have; and then, behold, all things are clean
to us, Luke xi. 41. And we must follow our alms with our prayers that
God would graciously accept them, and that they may be blessed to those
to whom they are given. Cornelius prayed, and gave alms, not as the
Pharisees, to be seen of men, but in sincerity, as unto God; and he is
here told that they were come up for a memorial before God. They were
upon record in heaven, in the book of remembrance that is written there
for all that fear God, and shall be remembered to his advantage: "Thy
prayers shall be answered, and thine alms recompensed." The sacrifices
under the law are said to be for a memorial. See Lev. ii. 9, 16; v. 12;
vi. 15. And prayers and alms are our spiritual offerings, which God is
pleased to take cognizance of, and have regard to. The divine
revelation communicated to the Jews, as far as the Gentiles were
concerned in it, not only as it directed and improved the light and law
of nature, but as it promised a Messiah to come, Cornelius believed and
submitted to. What he did he did in that faith, and was accepted of God
in it; for the Gentiles, to whom the law of Moses came, were not
obliged to become circumcised Jews, as those to whom the gospel of
Christ comes are to become baptized Christians.
(2.) He is appointed to enquire after a further discovery of divine
grace, now lately made to the world, v. 5, 6. He must send forthwith to
Joppa, and enquire for one Simon Peter; he lodgeth at the house of one
Simon a tanner; his house is by the sea side, and, if he be sent for,
he will come; and when he comes he shall tell thee what thou oughtest
to do, in answer to thy question, What is it, Lord? Now here are two
things very surprising, and worthy our consideration--[1.] Cornelius
prays and gives alms in the fear of God, is religious himself and keeps
up religion in his family, and all this so as to be accepted of God in
it, and yet there is something further that he ought to do--he ought to
embrace the Christian religion, now that God has established it among
men. Not, He may do it if he pleases; it will be an improvement and
entertainment to him. But, He must do it; it is indispensably necessary
to his acceptance with God for the future, though he has been accepted
in his services hitherto. He that believed the promise of the Messiah
must now believe the performance of that promise. Now that God has
given a further record concerning his Son than what had been given in
the Old-Testament prophecies he requires that we receive this when it
is brought to us; and now neither our prayers nor our alms can come up
for a memorial before God unless we believe in Jesus Christ, for it is
that further which we ought to do. This is his commandment, that we
believe. Prayers and alms are accepted from those that believe that the
Lord is God, and have not opportunity of knowing more; but, from those
to whom it is preached that Jesus is Christ, it is necessary to the
acceptance of their persons, prayers, and alms, that they believe this,
and rest upon him alone for acceptance. [2.] Cornelius has now an angel
from heaven talking to him, and yet he must not receive the gospel of
Christ from this angel, nor be told by him what he ought to do, but all
that the angel has to say is, "Send for Peter, and he shall tell thee."
As the former observation puts a mighty honour upon the gospel, so does
this upon the gospel ministry: it was not to the highest of angels, but
to those who were less that the least of all saints, that this grace
was given, to preach among the Gentiles the unsearchable riches of
Christ (Eph. iii. 8), that the excellency of the power might be of God,
and the dignity of an institution of Christ supported; for unto the
angels hath he not put in subjection the world to come (Heb. ii. 5),
but to the Son of man as the sovereign, and the sons of men as his
agents and ministers of state, whose terrors shall not make us afraid,
nor their hand be heavy upon us, as this angel's now was to Cornelius.
And as it was an honour to the apostle that he must preach that which
an angel might not, so it was a further honour that an angel was
despatched on purpose from heaven to order him to be sent for. To bring
a faithful minister and a willing people together is a work worthy of
an angel, and what therefore the greatest of men should be glad to be
employed in.
III. His immediate obedience to these orders, v. 7, 8. He sent with all
speed to Joppa, to fetch Peter to him. Had he himself only been
concerned, he would have gone to Joppa to him. But he had a family, and
kinsmen, and friends (v. 24), a little congregation of them, that could
not go with him to Joppa, and therefore he sends for Peter. Observe, 1.
When he sent: As soon as ever the angel which spoke unto him had
departed, without dispute or delay, he was obedient to the heavenly
vision. He perceived, by what the angel said, he was to have some
further work prescribed him, and he longed to have it told him. He made
haste, and delayed not, to do this commandment. In any affair wherein
our souls are concerned it is good for us not to lose time. 2. Whom he
sent: Two of his household servants, who all feared God, and a devout
soldier, one of those that waited on him continually. Observe, a devout
centurion had devout soldiers. A little devotion commonly goes a great
way with soldiers, but there would be more of it in the soldiers if
there were but more of it in the commanders. Officers in an army, that
have such a great power over the soldiers, as we find the centurion had
(Matt. viii. 9), have a great opportunity of promoting religion, at
least of restraining vice and profaneness, in those under their
command, if they would but improve it. Observe, When this centurion had
to choose some of his soldiers to attend his person, and to be always
about him, he pitched upon such of them as were devout; they shall be
preferred and countenanced, to encourage others to be so. He went by
David's rule (Ps. ci. 6), Mine eye shall be upon the faithful in the
land, that they may dwell with me. 3. What instructions he gave them
(v. 8): He declared all these things unto them, told them of the vision
he had, and the orders given him to send for Peter, because Peter's
coming was a thing in which they were concerned, for they had souls to
save as well as he. Therefore he does not only tell them where to find
Peter (which he might have thought it enough to do--the servant knows
not what his Lord doeth), but he tells them on what errand he was to
come, that they might importune him.
Peter's Vision.
9 On the morrow, as they went on their journey, and drew nigh unto the
city, Peter went up upon the housetop to pray about the sixth hour:
10 And he became very hungry, and would have eaten: but while they made
ready, he fell into a trance, 11 And saw heaven opened, and a certain
vessel descending unto him, as it had been a great sheet knit at the
four corners, and let down to the earth: 12 Wherein were all manner
of fourfooted beasts of the earth, and wild beasts, and creeping
things, and fowls of the air. 13 And there came a voice to him, Rise,
Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have
never eaten any thing that is common or unclean. 15 And the voice
spake unto him again the second time, What God hath cleansed, that call
not thou common. 16 This was done thrice: and the vessel was received
up again into heaven. 17 Now while Peter doubted in himself what this
vision which he had seen should mean, behold, the men which were sent
from Cornelius had made enquiry for Simon's house, and stood before the
gate, 18 And called, and asked whether Simon, which was surnamed
Peter, were lodged there.
Cornelius had received positive orders from heaven to send for Peter,
whom otherwise he had not heard of, or at least not heeded; but here is
another difficulty that lies in the way of bringing them together--the
question is whether Peter will come to Cornelius when he is sent for;
not as if he thought it below him to come at a beck, or as if he were
afraid to preach his doctrine to a polite man as Cornelius was: but it
sticks at a point of conscience. Cornelius is a very worthy man, and
has many good qualities, but he is a Gentile, he is not circumcised;
and, because God in his law had forbidden his people to associate with
idolatrous nations, they would not keep company with any but those of
their own religion, though they were ever so deserving, and they
carried the matter so far that they made even the involuntary touch of
a Gentile to contract a ceremonial pollution, John xviii. 28. Peter had
not got over this stingy bigoted notion of his countrymen, and
therefore will be shy of coming to Cornelius. Now, to remove this
difficulty, he has a vision here, to prepare him to receive the message
sent him by Cornelius, as Ananias had to prepare him to go to Paul. The
scriptures of the Old Testament had spoken plainly of the bringing in
of the Gentiles into the church. Christ had given plain intimations of
it when he ordered them to teach all nations; and yet even Peter
himself, who knew so much of his Master's mind, could not understand
it, till it was here revealed by vision, that the Gentiles should be
fellow-heirs, Eph. iii. 6. Now here observe,
I. The circumstances of this vision.
1. It was when the messengers sent from Cornelius were now nigh the
city, v. 9. Peter knew nothing of their approach, and they knew nothing
of his praying; but he that knew both him and them was preparing things
for the interview, and facilitating the end of their negotiation. To
all God's purposes there is a time, a proper time; and he is pleased
often to bring things to the minds of his ministers, which they had not
thought of, just then when they have occasion to use them.
2. It was when Peter went up upon the house-top to pray, about noon.
(1.) Peter was much in prayer, much in secret prayer, though he had a
great deal of public work upon his hands. (2.) He prayed about the
sixth hour, according to David's example, who, not only morning and
evening, but at noon, addressed himself to God by prayer, Ps. lv. 17.
From morning to night we should think to be too long to be without
meat; yet who thinks it is too long to be without prayer? (3.) He
prayed upon the house-top; thither he retired for privacy, where he
could neither hear nor be heard, and so might avoid both distraction
and ostentation. There, upon the roof of the house, he had a full view
of the heavens, which might assist his pious adoration of the God he
prayed to; and there he had also a full view of the city and country,
which might assist his pious compassion of the people he prayed for.
(4.) He had this vision immediately after he had prayed, as an answer
to his prayer for the spreading of the gospel, and because the ascent
of the heart to God in prayer is an excellent preparative to receive
the discoveries of the divine grace and favour.
3. It was when he became very hungry, and was waiting for his dinner
(v. 10); probably he had not that day eaten before, though doubtless he
had prayed before; and now he would have eaten, ethele geusasthai--he
would have tasted, which intimates his great moderation and temperance
in eating. When he was very hungry, yet he would be content with a
little, with a taste, and would not fly upon the spoil. Now this hunger
was a proper inlet to the vision about meats, as Christ's hunger in the
wilderness was to Satan's temptation to turn stones into bread.
II. The vision itself, which was not so plain as that to Cornelius, but
more figurative and enigmatical, to make the deeper impression. 1. He
fell into a trance or ecstasy, not of terror, but of contemplation,
with which he was so entirely swallowed up as not only not to be
regardful, but not to be sensible, of external things. He quite lost
himself to this world, and so had his mind entirely free for converse
with divine things; as Adam in innocency, when the deep sleep fell upon
him. The more clear we get of the world, the more near we get to
heaven: whether Peter was now in the body or out of the body he could
not himself tell, much less can we, 2 Cor. xii. 2, 3. See Gen. xv. 12;
Acts xxii. 17. 2. He saw heaven opened, that he might be sure that his
authority to go to Cornelius was indeed from heaven--that it was a
divine light which altered his sentiments, and a divine power which
gave him his commission. The opening of the heavens signified the
opening of a mystery that had been hid, Rom. xvi. 25. 3. He saw a great
sheet full of all manner of living creatures, which descended from
heaven, and was let down to him to the earth, that is, to the roof of
the house where he now was. Here were not only beasts of the earth, but
fowls of the air, which might have flown away, laid at his feet; and
not only tame beasts, but wild. Here were no fishes of the sea, because
there were none of them in particular unclean, but whatever had fins
and scales was allowed to be eaten. Some make this sheet, thus filled,
to represent the church of Christ. It comes down from heaven, from
heaven opened, not only to send it down (Rev. xxi. 2), but to receive
souls sent up from it. It is knit at the four corners, to receive those
from all parts of the world that are willing to be added to it; and to
retain and keep those safe that are taken into it, that they may not
fall out; and in this we find some of all countries, nations, and
languages, without any distinction of Greek or Jew, or any disadvantage
put upon Barbarian or Scythian, Col. iii. 11. The net of the gospel
encloses all, both bad and good, those that before were clean and
unclean. Or it may be applied to the bounty of the divine Providence,
which, antecedently to the prohibitions of the ceremonial law, had
given to man a liberty to use all the creatures, to which by the
cancelling of that law we are now restored. By this vision we are
taught to see all the benefit and service we have from the inferior
creatures coming down to us from heaven; it is the gift of God who made
them, made them fit for us, and then gave to man a right to them, and
dominion over them. Lord, what is man that he should be thus magnified!
Ps. viii. 4-8. How should it double our comfort in the creatures, and
our obligations to serve God in the use of them, to see them thus let
down to us out of heaven! 4. He was ordered by a voice from heaven to
make use of this plenty and variety which God had sent him (v. 13):
"Rise, Peter, kill and eat: without putting any difference between
clean and unclean, take which thou hast most mind to." The distinction
of meats which the law made was intended to put a difference between
Jew and Gentile, that it might be difficult to them to dine and sup
with a Gentile, because they would have that set before them which they
were not allowed to eat; and now the taking off of that prohibition was
a plain allowance to converse with the Gentiles, and to be free and
familiar with them. Now they might fare as they fared, and therefore
might eat with them, and be fellow-commoners with them. 5. He stuck to
his principles, and would by no means hearken to the motion, though he
was hungry (v. 14): Not so, Lord. Though hunger will break through
stone walls, God's laws should be to us a stronger fence than stone
walls, and not so easily broken through. And he will adhere to God's
laws, though he has a countermand by a voice from heaven, not knowing
at first but that Kill, and eat, was a command of trial whether he
would adhere to the more sure word, the written law; and if so his
answer had been very good, Not so, Lord. Temptations to eat forbidden
fruit must not be parleyed with, but peremptorily rejected; we must
startle at the thought of it: Not so, Lord. The reason he gives is,
"For I have never eaten any thing that is common or unclean; hitherto I
have kept my integrity in this matter, and will still keep it." If God,
by his grace, has preserved us from gross sin unto this day, we should
use this as an argument with ourselves to abstain from all appearance
of evil. So strict were the pious Jews in this matter, that the seven
brethren, those glorious martyrs under Antiochus, choose rather to be
tortured to death in the most cruel manner that ever was than to eat
swine's flesh, because it was forbidden by the law. No wonder then that
Peter says it with so much pleasure, that his conscience could witness
for him that he had never gratified his appetite with any forbidden
food. 6. God, by a second voice from heaven, proclaimed the repeal of
the law in this case (v. 15): What God hath cleansed, that call thou
not common. He that made the law might alter it when he pleased, and
reduce the matter to its first state. God had, for reasons suited to
the Old-Testament dispensation, restrained the Jews from eating such
and such meats, to which, while that dispensation lasted, they were
obliged in conscience to submit; but he has now, for reasons suited to
the New-Testament dispensation, taken off that restraint, and set the
matter at large--has cleansed that which was before polluted to us, and
we ought to make use of, and stand fast in, the liberty wherewith
Christ has made us free, and not call that common or unclean which God
has now declared clean. Note, We ought to welcome it as a great mercy
that by the gospel of Christ we are freed from the distinction of
meats, which was made by the law of Moses, and that now every creature
of God is good, and nothing to be refused; not so much because hereby
we gain the use of swine's flesh, hares, rabbits, and other pleasant
and wholesome food for our bodies, but chiefly because conscience is
hereby freed from a yoke in things of this nature, that we might serve
God without fear. Though the gospel has made duties which were not so
by the law of nature, yet it has not, like the law of Moses, made sins
that were not so. Those who command to abstain from some kinds of meat
at some times of the year, and place religion in it, call that common
which God hath cleansed, and in that error, more than in any truth, are
the successors of Peter. 7. This was done thrice, v. 16. The sheet was
drawn up a little way, and let down again the second time, and so the
third time, with the same call to him, to kill, and eat, and the same
reason, that what God hath cleansed we must not call common; but
whether Peter's refusal was repeated the second and third time is not
certain; surely it was not, when his objection had the first time
received such a satisfactory answer. The trebling of Peter's vision,
like the doubling of Pharaoh's dream, was to show that the thing was
certain, and engage him to take so much the more notice of it. The
instructions given us in the things of God, whether by the ear in the
preaching of the word, or by the eye in sacraments, need to be often
repeated; precept must be upon precept, and line upon line. But at last
the vessel was received up into heaven. Those who make this vessel to
represent the church, including both Jews and Gentiles, as this did
both clean and unclean creatures, make this very aptly to signify the
admission of the believing Gentiles into the church, and into heaven
too, into the Jerusalem above. Christ has opened the kingdom of heaven
to all believers, and there we shall find, besides those that are
sealed out of all the tribes of Israel, an innumerable company out of
every nation (Rev. vii. 9); but they are such as God has cleansed.
III. The providence which very opportunely explained this vision, and
gave Peter to understand the intention of it, v. 17, 18. 1. What Christ
did, Peter knew not just then (John xiii. 7): He doubted within himself
what this vision which he had seen should mean. He had no reason to
doubt the truth of it, that it was a heavenly vision; all his doubt was
concerning the meaning of it. Note, Christ reveals himself to his
people by degrees, and not all at once; and leaves them to doubt
awhile, to ruminate upon a thing, and debate it to and fro in their own
minds, before he clears it up to them. 2. Yet he was made to know
presently, for the men who were sent from Cornelius were just now come
to the house, and were at the gate enquiring whether Peter lodged
there; and by their errand it will appear what was the meaning of this
vision. Note, God knows what services are before us, and therefore how
to prepare us; and we then better know the meaning of what he has
taught us when we find what occasion we have to make use of it.
Peter Directed to Go to Cornelius; Peter Goes to Cornelius; Interview between
Peter and Cornelius.
19 While Peter thought on the vision, the Spirit said unto him, Behold,
three men seek thee. 20 Arise therefore, and get thee down, and go
with them, doubting nothing: for I have sent them. 21 Then Peter went
down to the men which were sent unto him from Cornelius; and said,
Behold, I am he whom ye seek: what is the cause wherefore ye are come?
22 And they said, Cornelius the centurion, a just man, and one that
feareth God, and of good report among all the nation of the Jews, was
warned from God by a holy angel to send for thee into his house, and to
hear words of thee. 23 Then called he them in, and lodged them. And
on the morrow Peter went away with them, and certain brethren from
Joppa accompanied him. 24 And the morrow after they entered into
Caesarea. And Cornelius waited for them, and had called together his
kinsmen and near friends. 25 And as Peter was coming in, Cornelius
met him, and fell down at his feet, and worshipped him. 26 But Peter
took him up, saying, Stand up; I myself also am a man. 27 And as he
talked with him, he went in, and found many that were come together.
28 And he said unto them, Ye know how that it is an unlawful thing for
a man that is a Jew to keep company, or come unto one of another
nation; but God hath showed me that I should not call any man common or
unclean. 29 Therefore came I unto you without gainsaying, as soon as
I was sent for: I ask therefore for what intent ye have sent for me?
30 And Cornelius said, Four days ago I was fasting until this hour; and
at the ninth hour I prayed in my house, and, behold, a man stood before
me in bright clothing, 31 And said, Cornelius, thy prayer is heard,
and thine alms are had in remembrance in the sight of God. 32 Send
therefore to Joppa, and call hither Simon, whose surname is Peter; he
is lodged in the house of one Simon a tanner by the sea side: who, when
he cometh, shall speak unto thee. 33 Immediately therefore I sent to
thee; and thou hast well done that thou art come. Now therefore are we
all here present before God, to hear all things that are commanded thee
of God.
We have here the meeting between Peter the apostle, and Cornelius the
centurion. Though Paul was designed to be the apostle of the Gentiles,
and to gather in the harvest among them, and Peter to be the apostle of
the circumcision, yet it is ordered that Peter shall break the ice, and
reap the first-fruits of the Gentiles, that the believing Jews, who
retained too much of the old leaven of ill-will to the Gentiles, might
be the better reconciled to their admission into the church, when they
were first brought in by their own apostle, which Peter urges against
those that would have imposed circumcision upon the Gentile converts
(ch. xv. 7), You know that God made choice among us that the Gentiles
by my mouth should hear the word of the gospel. Now here,
I. Peter is directed by the Spirit to go along with Cornelius's
messengers (v. 19, 20), and this is the exposition of the vision; now
the riddle is unriddled: While Peter thought on the vision; he was
musing upon it, and then it was opened to him. Note, Those that would
be taught the things of God must think on those things; those that
would understand the scriptures must meditate in them day and night. He
was at a loss about it, and then had it explained, which encourages us,
when we know not what to do, to have our eyes up unto God for
direction. Observe, 1. Whence he had the direction. The Spirit said to
him what he should do. It was not spoken to him by an angel, but spoken
in him by the Spirit, secretly whispering it in his ear as it were, as
God spoke to Samuel (1 Sam. ix. 15), or impressing it powerfully upon
his mind, so that he knew it to be a divine afflatus or inspiration,
according to the promise, John xvi. 13. 2. What the direction was. (1.)
He is told, before any of the servants could come up to tell him, that
three men below want to speak with him (v. 19), and he must arise from
his musings, leave off thinking of the vision, and go down to them, v.
20. Those that are searching into the meaning of the words of God, and
the visions of the Almighty, should not be always poring, no, nor
always praying, but should sometimes look abroad, look about them, and
they may meet with that which will be of use to them in their
enquiries; for the scripture is in the fulfilling every day. (2.) He is
ordered to go along with the messengers to Cornelius, though he was a
Gentile, doubting nothing. He must not only go, but go cheerfully,
without reluctance or hesitation, or any scruple concerning the
lawfulness of it; not doubting whether he might go, no, nor whether he
ought to go; for it was his duty "Go with them, for I have sent them:
and I will bear thee out in going along with them, however thou mayest
be censured for it." Note, When we see our call clear to any service,
we should not suffer ourselves to be perplexed with doubts and scruples
concerning it arising from former prejudices or pre-possessions, or a
fear of men's censure. Let every man be fully persuaded in his own
mind, and prove his own work.
II. He receives both them and their message: He went down to them, v.
21. So far was he from going out of the way, or refusing to be spoken
with, as one that was shy of them, or making them tarry, as one that
took state upon him, that he went to them himself, told them he was the
person they were enquiring for. And 1. He favourably receives their
message; with abundance of openness and condescension he asks what
their business is, what they have to say to him: What is the cause
wherefore you are come? and they tell him their errand (v. 22):
"Cornelius, an officer of the Roman army, a very honest gentleman, and
one who has more religion than most of his neighbours, who fears God
above many (Neh. vii. 2), who, though he is not a Jew himself, has
carried it so well that he is of good report among all the people of
the Jews--they will all give him a good word, for a conscientious,
sober, charitable man, so that it will be no discredit to thee to be
seen in his company--he was warned from God," echrematisthe--"he had an
oracle from God, sent to him by an angel" (and the lively oracles of
the law of Moses were given by the disposition of angels), "by which he
was ordered to send for thee to his house (where he is expecting thee,
and ready to bid thee welcome), and to hear words of thee: they know
not what words, but they are such as he may hear from thee, and not
from any one else so well." Faith comes by hearing. When Peter repeats
this, he tells us more fully, they are words whereby thou and all thy
house shall be saved, ch. xi. 14. "Come to him, for an angel bade him
send for thee: come to him, for he is ready to hear and receive the
saving words thou hast to bring to him." 2. He kindly entertained the
messengers (v. 23): He called them in, and lodged them. He did not bid
them go and refresh and repose themselves in an inn at their own
charge, but was himself at the charge of entertaining them in his own
quarters. What was getting ready for him (v. 10) they should be welcome
to share in; he little thought what company he should have when he
bespoke his dinner, but God foresaw it. Note, It becomes Christians and
ministers to be hospitable, and ready, according as their ability is,
and there is occasion for it, to entertain strangers. Peter lodged
them, though they were Gentiles, to show how readily he complied with
the design of the vision in eating with Gentiles; for he immediately
took them to eat with him. Though they were two of them servants, and
the other a common soldier, yet Peter thought it not below him to take
them into his house. Probably he did it that he might have some talk
with them about Cornelius and his family; for the apostles, though they
had instructions from the Spirit, yet made use of other information, as
they had occasion for it.
III. He went with them to Cornelius, whom he found ready to receive and
entertain him. 1. Peter, when he went with them, was accompanied by
certain brethren from Joppa, where he now was, v. 23. Six of them went
along with him, as we find, ch. xi. 12. Either Peter desired their
company, that they might be witnesses of his proceeding cautiously with
reference to the Gentiles, and of the good ground on which he went, and
therefore he invited them (ch. xi. 12), or they offered their service
to attend him, and desired they might have the honour and happiness of
being his fellow travellers. This was one way in which the primitive
Christians very much showed their respect to their ministers: they
accompanied them in their journeys, to keep them in countenance, to be
their guard, and, as there was occasion, to minister to them; with a
further prospect not only of doing them service, but of being edified
by their converse. It is a pity that those who have skill and will to
do good to others by their discourse should want an opportunity for it
by travelling alone. 2. Cornelius, when he was ready to receive him,
had got some friends together of Cesarea. It seems, it was above a
day's journey, nearly two, from Joppa to Cesarea; for it was the day
after they set out that they entered into Cesarea (v. 24), and the
afternoon of that day, v. 30. It is probable that they travelled on
foot; the apostles generally did so. Now when they came into the house
of Cornelius Peter found, (1.) That he was expected, and this was an
encouragement to him. Cornelius waited for them, and such a guest was
worth waiting for; nor can I blame him if he waited with some
impatience, longing to know what that mighty thing was which an angel
bade him expect to hear from Peter. (2.) That he was expected by many,
and this was a further encouragement to him. As Peter brought some with
him to partake of the spiritual gift he had now to dispense, so
Cornelius had called together, not only his own family, but kinsmen and
near friends, to partake with him of the heavenly instructions he
expected from Peter, which would give Peter a larger opportunity of
doing good. Note, We should not covet to eat our spiritual morsels
alone, Job xxxi. 17. It ought to be both given and taken as a piece of
kindness and respect to our kindred and friends to invite them to join
with us in religious exercises, to go with us to hear a sermon. What
Cornelius ought to do he thought his kinsmen and friends ought to do
too; and therefore let them come and hear it at the first hand, that it
may be no surprise to them to see him change upon it.
IV. Here is the first interview between Peter and Cornelius, in which
we have, 1. The profound and indeed undue respect and honour which
Cornelius paid to Peter (v. 25): He met him as he was coming in, and
instead of taking him in his arms, and embracing him as a friend, which
would have been very acceptable to Peter, he fell down at his feet, and
worshipped him; some think, as a prince and a great man, according to
the usage of the eastern countries; others think, as an incarnate
deity, or as if he took him to be the Messiah himself. His worshipping
a man was indeed culpable; but, considering his present ignorance, it
was excusable, nay, and it was an evidence of something in him that was
very commendable--and that was a great veneration for divine and
heavenly things: no wonder if, till he was better informed, he took him
to be the Messiah, and therefore worshipped him, whom he was ordered to
send for by an angel from heaven. But the worshipping of his pretended
successor, who is not only a man, but a sinful man, the man of sin
himself, is altogether inexcusable, and such an absurdity as would be
incredible if we were not told before that all the world would worship
the beast, Rev. xiii. 4. 2. Peter's modest and indeed just and pious
refusal of this honour that was done him (v. 26): He took him up into
his arms, with his own hands (though time was when he little thought he
should ever either receive so much respect from or show so much
affection to an uncircumcised Gentile), saying, "Stand up, I myself
also am a man, and therefore not to be worshipped thus." The good
angels of the churches, like the good angels of heaven, cannot bear to
have the least of that honour shown to them which is due to God only.
See thou do it not, saith the angel to John (Rev. xix. 10; xxii. 9),
and in like manner the apostle to Cornelius. How careful was Paul that
no man should think of him above what he saw in him! 2 Cor. xii. 6.
Christ's faithful servants could better bear to be vilified than to be
deified. Peter did not entertain a surmise that his great respect for
him, though excessive, might contribute to the success of his
preaching, and therefore if he will be deceived let him be deceived;
no, let him know that Peter is a man, that the treasure is in earthen
vessels, that he may value the treasure for its own sake.
V. The account which Peter and Cornelius give to each other, and to the
company, of the hand of Heaven in bringing them together: As he talked
with him--synomilon auto, he went in, v. 27. Peter went in, talking
familiarly with Cornelius, endeavouring, by the freedom of his converse
with him, to take off something of that dread which he seemed to have
of him; and, when he came in, he found many that were come together,
more than he expected, which added solemnity, as well as opportunity of
doing good, to this service. Now,
1. Peter declares the direction God gave to him to come to those
Gentiles, v. 28, 29. They knew it had never been allowed by the Jews,
but always looked upon as an unlawful thing, athemiton--an abomination,
for a man that is a Jew, a native Jew as I am, to keep company or come
unto one of another nation, a stranger, an uncircumcised Gentile. It
was not made so by the law of God, but by the decree of their wise men,
which they looked upon to be no less binding. They did not forbid them
to converse or traffic with Gentiles in the street or shop, or upon the
exchange, but to eat with them. Even in Joseph's time, the Egyptians
and Hebrews could not eat together, Gen. xliii. 32. The three children
would not defile themselves with the king's meat, Dan. i. 8. They might
not come into the house of a Gentile, for they looked upon it to be
ceremonially polluted. Thus scornfully did the Jews look upon the
Gentiles, who were not behindhand with them in contempt, as appears by
many passages in the Latin poets. "But now," saith Peter, "God hath
shown me, by a vision, that I should not call any man common or
unclean, nor refuse to converse with any man for the sake of his
country." Peter, who had taught his new converts to save themselves
from the untoward generation of wicked men (ch. ii. 40), is now himself
taught to join himself with the towardly generation of devout Gentiles.
Ceremonial characters were abolished, that more regard might be had to
moral ones. Peter thought it necessary to let them know how he came to
change his mind in this matter, and that it was by a divine revelation,
lest he should be upbraided with it as having used lightness. God
having thus taken down the partition-wall, (1.) He assures them of his
readiness to do them all the good offices he could; that, when he kept
at a distance, it was not out of any personal disgust to them, but only
because he wanted leave from heaven, and, having now received
permission, he was at their service: "Therefore came I unto you without
gainsaying, as soon as I was sent for, ready to preach the same gospel
to you that I have preached to the Jews." The disciples of Christ could
not but have some notion of the preaching of the gospel to the
Gentiles, but they imagined it must be only to those Gentiles that were
first proselyted to the Jewish religion, which mistake Peter
acknowledges was not rectified. (2.) He enquires wherein he might be
serviceable to them: "I ask, therefore, for what intent you have sent
for me? What do you expect from me, or what business have you with me?"
Note, Those that desire the help of God's ministers ought to look well
to it that they propose right ends to themselves in it, and do it with
a good intention.
2. Cornelius declares the directions God gave to him to send for Peter,
and that it was purely in obedience to those directions that he had
sent for him. Then we are right in our aims, in sending for and
attending on a gospel-ministry, when we did it with a regard to the
divine appointment instituting that ordinance and requiring us to make
use of it. Now,
(1.) Cornelius gives an account of the angel's appearing to him, and
ordering him to send for Peter; not as glorying in it, but as that
which warranted his expectation of a message from heaven by Peter. [1.]
He tells how this vision found him employed (v. 30): Four days ago I
was fasting until this hour, this hour of the day that it is now when
Peter came, about the middle of the afternoon. By this it appears that
religious fasting, in order to the greater seriousness and solemnity of
praying, was used by devout people who were not Jews; the king of
Nineveh proclaimed a fast, Jonah iii. 5. Some give these words another
sense: From four days ago I have been fasting until this hour; as if he
had eaten no meat, or at least no meal, from that time to this. But it
comes in as an introduction to the story of the vision; and therefore
the former must be the meaning. He was at the ninth hour praying in his
house, not in the synagogue, but at home. I will that men pray wherever
they dwell. His praying in his house intimates that it was not a secret
prayer in his closet, but in a more public room of his house, with his
family about him; and perhaps after prayer he retired, and had this
vision. Observe, At the ninth hour of the day, three of the clock in
the afternoon, most people were travelling or trading, working in the
fields, visiting their friends, taking their pleasure, or taking a nap
after dinner; yet then Cornelius was at his devotions, which shows how
much he made religion his business; and then it was that he had this
message from heaven. Those that would hear comfortably from God must be
much in speaking to him. [2.] He describes the messenger that brought
him this message from heaven: There stood a man before me in bright
clothing, as Christ's was when he was transfigured, and that of the two
angels who appeared at Christ's resurrection (Luke xxiv. 4), and at his
ascension (ch. i. 10), showing their relation to the world of light.
[3.] He repeats the message that was sent to him (v. 31, 32), just as
we had it, v. 4-6. Only here it is said, thy prayer is heard. We are
not told what his prayer was; but if this message was an answer to it,
and it should seem it was, we may suppose that finding the deficiency
of natural light, and that it left him at a loss how to obtain the
pardon of his sin and the favour of God, he prayed that God would make
some further discoveries of himself and of the way of salvation to him.
"Well," saith the angel, "send for Peter, and he shall give thee such a
discovery."
(2.) He declares his own and his friends' readiness to receive the
message Peter had to deliver (v. 33): Immediately therefore I sent to
thee, as I was directed, and thou hast well done that thou hast come to
us, though we are Gentiles. Note, Faithful ministers do well to come to
people that are willing and desirous to receive instruction from them;
to come when they are sent for; it is as good a deed as they can do.
Well, Peter is come to do his part; but will they do theirs? Yes. "Thou
art here prepared to speak, and we are here prepared to hear," 1 Sam.
iii. 9, 10. Observe, [1.] Their religious attendance upon the word: "We
are all here present before God; we are here in a religious manner, are
here as worshippers" (they thus compose themselves into a serious
solemn frame of spirit): "therefore, because thou art come to us by
such a warrant, on such an errand, because we have such a price in our
hand as we never had before and perhaps may never have again, we are
ready now at this time of worship, here in this place of worship"
(though it was in a private house): "we are present, paresmen--we are
at the business, and are ready to come at a call." If we would have
God's special presence at an ordinance, we must be there with a special
presence, an ordinance presence: Here I am. "We are all present, all
that were invited; we, and all that belong to us; we, and all that is
within us." The whole of the man must be present; not the body here,
and the heart, with the fool's eyes, in the ends of the earth. But that
which makes it indeed a religious attendance is, We are present before
God. In holy ordinances we present ourselves unto the Lord, and we must
be as before him, as those that see his eye upon us. [2.] The intention
of this attendance: "We are present to hear all things that are
commanded thee of God, and given thee in charge to be delivered to us."
Observe, First, Peter was there to preach all things that were
commanded him of God; for, as he had an ample commission to preach the
gospel, so he had full instructions what to preach. Secondly, They were
ready to hear, not whatever he pleased to say, but what he was
commanded of God to say. The truths of Christ were not communicated to
the apostles to be published or stifled as they thought fit, but
entrusted with them to be published to the world. "We are ready to hear
all, to come at the beginning of the service and stay to the end, and
be attentive all the while, else how can we hear all? We are desirous
to hear all that thou art commissioned to preach, though it be ever so
displeasing to flesh and blood, and ever so contrary to our former
notions or present secular interests. We are ready to hear all, and
therefore let nothing be kept back that is profitable for us."
Peter Preaches in the House of Cornelius.
34 Then Peter opened his mouth, and said, Of a truth I perceive that
God is no respecter of persons: 35 But in every nation he that
feareth him, and worketh righteousness, is accepted with him. 36 The
word which God sent unto the children of Israel, preaching peace by
Jesus Christ: (he is Lord of all:) 37 That word, I say, ye know,
which was published throughout all Judaea, and began from Galilee,
after the baptism which John preached; 38 How God anointed Jesus of
Nazareth with the Holy Ghost and with power: who went about doing good,
and healing all that were oppressed of the devil; for God was with him.
39 And we are witnesses of all things which he did both in the land
of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
40 Him God raised up the third day, and showed him openly; 41 Not to
all the people, but unto witnesses chosen before of God, even to us,
who did eat and drink with him after he rose from the dead. 42 And he
commanded us to preach unto the people, and to testify that it is he
which was ordained of God to be the Judge of quick and dead. 43 To
him give all the prophets witness, that through his name whosoever
believeth in him shall receive remission of sins.
We have here Peter's sermon preached to Cornelius and his friends: that
is, an abstract or summary of it; for we have reason to think that he
did with many other words testify and exhort to this purport. It is
intimated that he expressed himself with a great deal of solemnity and
gravity, but with freedom and copiousness, in that phrase, he opened
his mouth, and spoke, v. 34. O ye Corinthians, our mouth is open to
you, saith Paul, 2 Cor. vi. 11. "You shall find us communicative, if we
but find you inquisitive." Hitherto the mouths of the apostles had been
shut to the uncircumcised Gentiles, they had nothing to say to them;
but now God gave unto them, as he did to Ezekiel, the opening of the
mouth. This excellent sermon of Peter's is admirably suited to the
circumstances of those to whom he preached it; for it was a new sermon.
I. Because they were Gentiles to whom he preached. He shows that,
notwithstanding this, they were interested in the gospel of Christ,
which he had to preach, and entitled to the benefit of it, upon an
equal footing with the Jews. It was necessary that this should be
cleared, or else with what comfort could either he preach or they hear?
He therefore lays down this as an undoubted principle, that God is no
respecter of persons; doth not know favour in judgment, as the Hebrew
phrase is; which magistrates are forbidden to do (Deut. i. 17; xvi. 19;
Prov. xxiv. 23), and are blamed for doing, Ps. lxxxii. 2. And it is
often said of God that he doth not respect persons, Deut. x. 17; 2
Chron. xix. 7; Job xxxiv. 19; Rom. ii. 11; Col. iii. 25; 1 Pet. i. 17.
He doth not give judgment in favour of a man for the sake of any
external advantage foreign to the merits of the cause. God never
perverts judgment upon personal regards and considerations, nor
countenances a wicked man in a wicked thing for the sake of his beauty,
or stature, his country, parentage, relations, wealth, or honour in the
world. God, as a benefactor, gives favours arbitrarily and by
sovereignty (Deut. vii. 7, 8; ix. 5, 6; Matt. xx. 10); but he does not,
as a judge, so give sentence; but in every nation, and under ever
denomination, he that fears God and works righteousness is accepted of
him, v. 35. The case is plainly thus--
1. God never did, nor ever will, justify and save a wicked Jew that
lived and died impenitent, though he was of the seed of Abraham, and a
Hebrew of the Hebrews, and had all the honour and advantages that
attended circumcision. He does and will render indignation and wrath,
tribulation and anguish, upon every soul of man that doeth evil; and of
the Jew first, whose privileges and professions, instead of screening
him from the judgment of God, will but aggravate his guilt and
condemnation. See Rom. ii. 3, 8, 9, 17. Though God has favoured the
Jews, above other nations, with the dignities of visible
church-membership, yet he will not therefore accept of any particular
persons of that dignity, if they allow themselves in immoralities
contradictory to their profession; and particularly in persecution,
which was now, more than any other, the national sin of the Jews.
2. He never did, nor ever will, reject or refuse an honest Gentile,
who, though he has not the privileges and advantages that the Jews
have, yet, like Cornelius, fears God, and worships him, and works
righteousness, that is, is just and charitable towards all men, who
lives up to the light he has, both in a sincere devotion and in a
regular conversation. Whatever nation he is of, though ever so far
remote from kindred to the seed of Abraham, though ever so despicable,
nay, though in ever so ill a name, that shall be no prejudice to him.
God judges of men by their hearts, not by their country or parentage;
and, wherever he finds an upright man, he will be found an upright God,
Ps. xviii. 25. Observe, Fearing God, and working righteousness, must go
together; for, as righteousness towards men is a branch of true
religion, so religion towards God is a branch of universal
righteousness. Godliness and honesty must go together, and neither will
excuse for the want of the other. But, where these are predominant, no
doubt is to be made of acceptance with God. Not that any man, since the
fall, can obtain the favour of God otherwise than through the mediation
of Jesus Christ, and by the grace of God in him; but those that have
not the knowledge of him, and therefore cannot have an explicit regard
to him, may yet receive grace from God for his sake, to fear God and to
work righteousness; and wherever God gives grace to do so, as he did to
Cornelius, he will, through Christ, accept the work of his own hands.
Now, (1.) This was always a truth, before Peter perceived it, that God
respecteth no man's person; it was the fixed rule of judgment from the
beginning: If thou doest well, shalt thou not be accepted? And, if not
well, sin, and the punishment of it, lie at the door, Gen. iv. 7. God
will not ask in the great day what country men were of, but what they
were, what they did, and how they stood affected towards him and
towards their neighbours; and, if men's personal characters received
neither advantage nor disadvantage from the great difference that
existed between Jews and Gentiles, much less from any less difference
of sentiments and practices that may happen to be among Christians
themselves, as those about meats and days, Rom. xiv. It is certain the
kingdom of God is not meat and drink, but righteousness, and peace, and
joy in the Holy Ghost; and he that in these things serveth Christ is
accepted of God, and ought to be approved of men; for dare we reject
those whom God doth not? (2.) Yet now it was made more clear than it
had been; this great truth had been darkened by the covenant of
peculiarity made with Israel, and the badges of distinction put upon
them; the ceremonial law was a wall of partition between them and other
nations; it is true that in it God favoured that nation (Rom. iii. 1,
2; ix. 4), and thence particular persons among them were ready to infer
that they were sure of God's acceptance, though they lived as they
listed, and that no Gentile could possibly be accepted of God. God had
said a great deal by the prophets to prevent and rectify this mistake,
but now at length he doth it effectually, by abolishing the covenant of
peculiarity, repealing the ceremonial law, and so setting the matter at
large, and placing both Jew and Gentile upon the same level before God;
and Peter is here made to perceive it, by comparing the vision which he
had with that which Cornelius had. Now in Christ Jesus, it is plain,
neither circumcision availeth any thing, nor uncircumcision, Gal. v. 6;
Col. iii. 11.
II. Because they were Gentiles inhabiting a place within the confines
of the land of Israel, he refers them to what they themselves could not
but know concerning the life and doctrine, the preaching and miracles,
the death and sufferings of our Lord Jesus: for these were things the
report of which spread into every corner of the nation, v. 37, &c. It
facilitates the work of ministers, when they deal with such as have
some knowledge of the things of God, to which they may appeal, and on
which they may build.
1. They knew in general, the word, that is, the gospel, which God sent
to the children of Israel: That word, I say, you know, v. 37. Though
the Gentiles were not admitted to hear it (Christ and his disciples
were not sent but to the lost sheep of the house of Israel), yet they
could not but hear of it: it was all the talk both of city and country.
We are often told in the gospels how the fame of Christ went into all
parts of Canaan, when he was on earth, as afterwards the fame of his
gospel went into all parts of the world, Rom. x. 18. That word, that
divine word, that word of power and grace, you know. (1.) What the
purport of this word was. God by it published the glad tidings of peace
by Jesus Christ, so it should be read--euangelizomenos eirenev. It is
God himself that proclaims peace, who justly might have proclaimed war.
He lets the world of mankind know that he is willing to be at peace
with them through Jesus Christ; in him he was reconciling the world to
himself. (2.) To whom it was sent--to the children of Israel, in the
first place. The prime offer is made to them; this all their neighbours
heard of, and were ready to envy them those advantages of the gospel,
more than they ever envied them those of their law. Then said they
among the heathen, The Lord hath done great things for them, Ps. cxxvi.
2.
2. They knew the several matters of fact relating to this word of the
gospel sent to Israel. (1.) They knew the baptism of repentance which
John preached by way of introduction to it, and in which the gospel
first began, Mark i. 1. They knew what an extraordinary man John was,
and what a direct tendency his preaching had to prepare the way of the
Lord. They knew what great flocking there was to his baptism, what an
interest he had, and what he did. (2.) They knew that immediately after
John's baptism the gospel of Christ, that word of peace, was published
throughout all Judea, and that it took its rise from Galilee. The
twelve apostles, and seventy disciples, and our Master himself,
published these glad tidings in all parts of the land; so that we may
suppose there was not a town or village in all the land of Canaan but
had had the gospel preached in it. (3.) They knew that Jesus of
Nazareth, when he was here upon earth, went about doing good. They knew
what a benefactor he was to that nation, both to the souls and the
bodies of men; how he made it his business to do good to all, and never
did hurt to any. He was not idle, but still doing; not selfish, but
doing good; did not confine himself to one place, nor wait till people
came to him to seek his help, but went to them, went about from place
to place, and wherever he came he was doing good. Hereby he showed that
he was sent of God, who is good and does good; and does good because he
is good: and who hereby left not himself without witness to the world,
in that he did good, ch. xiv. 17. And in this he hath set us an example
of indefatigable industry in serving God and our generation; for we
came into the world that we might do all the good we can in it; and
therein, like Christ, we must always abide and abound. (4.) They knew
more particularly that he healed all that were oppressed of the devil,
and helped them from under his oppressing power. By this it appeared
not only that he was sent of God, as it was a kindness to men, but that
he was sent to destroy the works of the devil; for thus he obtained
many a victory over him. (5.) They knew that the Jews put him to death;
they slew him by hanging him on a tree. When Peter preached to the
Jews, he said whom you slew; but now that he preached to the Gentiles
it is whom they slew; they, to whom he had done and designed so much
good. All this they knew; but lest they should think it was only a
report, and was magnified, as reports usually are, more than the truth,
Peter, for himself and the rest of the apostles, attested it (v. 39):
We are witnesses, eye-witnesses, of all things which he did; and
ear-witnesses of the doctrine which he preached, both in the land of
the Jews and in Jerusalem, in city and country.
3. They did know, or might know, by all this, that he had a commission
from heaven to preach and act as he did. This he still harps upon in
his discourse, and takes all occasions to hint it to them. Let them
know, (1.) That this Jesus is Lord of all; it comes in in a
parenthesis, but is the principal proposition intended to be proved,
that Jesus Christ, by whom peace is made between God and man, is Lord
of all; not only as God over all blessed for evermore, but as Mediator,
all power both in heaven and on earth is put into his hand, and all
judgment committed to him. He is Lord of angels; they are all his
humble servants. He is Lord of the powers of darkness, for he hath
triumphed over them. He is king of nations, has a power over all flesh.
He is king of saints, all the children of God are his scholars, his
subjects, his soldiers. (2.) That God anointed him with the Holy Ghost
and with power; he was both authorized and enabled to do what he did by
a divine anointing, whence he was called Christ--the Messiah, the
anointed One. The Holy Ghost descended upon him at his baptism, and he
was full of power both in preaching and working miracles, which was the
seal of a divine mission. (3.) That God was with him, v. 38. His works
were wrought in God. God not only sent him, but was present with him
all along, owned him, stood by him, and carried him on in all his
services and sufferings. Note, Those whom God anoints he will
accompany; he will himself be with those to whom he has given his
Spirit.
III. Because they had had no more certain information concerning this
Jesus, Peter declares to them his resurrection from the dead, and the
proofs of it, that they might not think that when he was slain there
was an end of him. Probably, they had heard at Cesarea some talk of his
having risen from the dead; but the talk of it was soon silenced by
that vile suggestion of the Jews, that his disciples came by night and
stole him away. And therefore Peter insists upon this as the main
support of that word which preacheth peace by Jesus Christ. 1. The
power by which he arose is incontestably divine (v. 40): Him God raised
up the third day, which not only disproved all the calumnies and
accusations he was laid under by men, but effectually proved God's
acceptance of the satisfaction he made for the sin of man by the blood
of his cross. He did not break prison, but had a legal discharge. God
raised him up. 2. The proofs of his resurrection were incontestably
clear; for God showed him openly. He gave him to be made
manifest--edoken auton emphane genesthai, to be visible, evidently so;
so he appears, as that it appears beyond contradiction to be him, and
not another. It was such a showing of him as amounted to a
demonstration of the truth of his resurrection. He showed him not
publicly indeed (it was not open in this sense), but evidently; not to
all the people, who had been the witnesses of his death. By resisting
all the evidences he had given them of his divine mission in his
miracles, they had forfeited the favour of being eye-witnesses of this
great proof of it. Those who immediately forged and promoted that lie
of his being stolen away were justly given up to strong delusions to
believe it, and not suffered to be undeceived by his being shown to all
the people; and so much the greater shall be the blessedness of those
who have not seen, and yet have believed--Nec ille se in vulgus edixit,
ne impii errore, liberarentur; ut et fides non praemio mediocri
destinato difficultate constaret--He showed not himself to the people
at large, lest the impious among them should have been forthwith loosed
from their error, and that faith, the reward of which is so ample,
might be exercised with a degree of difficulty.--Tertul. Apol. cap. 11.
But, though all the people did not see him, a sufficient number saw him
to attest the truth of his resurrection. The testator's declaring his
last will and testament needs not to be before all the people; it is
enough that it be done before a competent number of credible witnesses;
so the resurrection of Christ was proved before sufficient witnesses.
(1.) They were not so by chance, but they were chosen before of God to
be witnesses of it, and, in order to this, had their education under
the Lord Jesus, and intimate converse with him, that, having known him
so intimately before, they might the better be assured it was he. (2.)
They had not a sudden and transient view of him, but a great deal of
free conversation with him: They did eat and drink with him after he
rose from the dead. This implies that they saw him eat and drink,
witness their dining with him at the sea of Tiberias, and the two
disciples supping with him at Emmaus; and this proved that he had a
true and real body. But this was not all; they saw him without any
terror or consternation, which might have rendered them incompetent
witnesses, for they saw him so frequently, and he conversed with them
so familiarly, that they did eat and drink with him. It is brought as a
proof of the clear view which the nobles of Israel had of the glory of
God (Exod. xxiv. 11), that they saw God, and did eat and drink.
IV. He concludes with an inference from all this, that therefore that
which they all ought to do was to believe in this Jesus: he was sent to
tell Cornelius what he must do, and it is this; his praying and his
giving alms were very well, but one thing he lacked, he must believe in
Christ. Observe,
1. Why he must believe in him. Faith has reference to a testimony, and
the Christian faith is built upon the foundation of the apostles and
prophets, it is built upon the testimony given by them. (1.) By the
apostles. Peter as foreman speaks for the rest, that God commanded
them, and gave them in charge, to preach to the people, and to testify
concerning Christ; so that their testimony was not only credible, but
authentic, and what we may venture upon. Their testimony is God's
testimony; and they are his witnesses to the world. They do not only
say it as matter of news, but testify it as matter of record, by which
men must be judged. (2.) By the prophets of the Old Testament, whose
testimony beforehand, not only concerning his sufferings, but
concerning the design and intention of them, very much corroborates the
apostles' testimony concerning them (v. 43): To him give all the
prophets witness. We have reason to think that Cornelius and his
friends were no strangers to the writings of the prophets. Out of the
mouth of these two clouds of witnesses, so exactly agreeing, this word
is established.
2. What they must believe concerning him. (1.) That we are all
accountable to Christ as our Judge; this the apostles were commanded to
testify to the world, that this Jesus is ordained of God to be the
Judge of the quick and dead, v. 42. He is empowered to prescribe the
terms of salvation, that rule by which we must be judged, to give laws
both to quick and dead, both to Jew and Gentile; and he is appointed to
determine the everlasting condition of all the children of men at the
great day, of those that shall be found alive and of those that shall
be raised from the dead. He hath assured us of this, in that he hath
raised him from the dead (ch. xvii. 31), so that it is the great
concern of every one of us, in the belief of this, to seek his favour,
and to make him our friend. (2.) That if we believe in him we shall all
be justified by him as our righteousness, v. 43. The prophets, when
they spoke of the death of Christ, did witness this, that through his
name, for his sake, and upon the account of his merit, whosoever
believeth in him, Jew or Gentile, shall receive remission of sins. This
is the great thing we need, without which we are undone, and which the
convinced conscience is most inquisitive after, which the carnal Jews
promised themselves from their ceremonial sacrifices and purifications,
yea, and the heathen too from their atonements, but all in vain; it is
to be had only through the name of Christ, and only by those that
believe in his name; and those that do so may be assured of it; their
sins shall be pardoned, and there shall be no condemnation to them. And
the remission of sins lays a foundation for all other favours and
blessings, by taking that out of the way which hinders them. If sin be
pardoned, all is well, and shall end everlastingly well.
The Effect of Peter's Sermon.
44 While Peter yet spake these words, the Holy Ghost fell on all them
which heard the word. 45 And they of the circumcision which believed
were astonished, as many as came with Peter, because that on the
Gentiles also was poured out the gift of the Holy Ghost. 46 For they
heard them speak with tongues, and magnify God. Then answered Peter,
47 Can any man forbid water, that these should not be baptized, which
have received the Holy Ghost as well as we? 48 And he commanded them
to be baptized in the name of the Lord. Then prayed they him to tarry
certain days.
We have here the issue and effect of Peter's sermon to Cornelius and
his friends. He did not labour in vain among them, but they were all
brought home to Christ. Here we have,
I. God's owning Peter's word, by conferring the Holy Ghost upon the
hearers of it, and immediately upon the hearing of it (v. 44): While
Peter was yet speaking these words, and perhaps designed to say more,
he was happily superseded by visible indications that the Holy Ghost,
even in his miraculous gifts and powers, fell on all those who heard
the word, even as he did on the apostles at first; so Peter saith, ch.
xi. 15. Therefore some think it was with a rushing mighty wind, and in
cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon
them--while Peter was preaching. Thus God bore witness to what he said,
and accompanied it with a divine power. Thus were the signs of an
apostle wrought among them, 2 Cor. xii. 12. Though Peter could not give
the Holy Ghost, yet the Holy Ghost being given along with the word of
Peter, by this it appeared he was sent of God. The Holy Ghost fell upon
others after they were baptized, for their confirmation; but upon these
Gentiles before they were baptized: as Abraham was justified by faith,
being yet in uncircumcision, to show that God is not tied to a method,
nor confines himself to external signs. The Holy Ghost fell upon those
that were neither circumcised nor baptized; for it is the Spirit that
quickeneth, the flesh profiteth nothing. 2. How it appeared that the
Holy Ghost had fallen upon them (v. 46): They spoke with tongues which
they never learned, perhaps the Hebrew, the holy tongue; as the
preachers were enabled to speak the vulgar tongues, that they might
communicate the doctrine of Christ to the hearers, so, probably, the
hearers were immediately taught the sacred tongue, that they might
examine the proofs which the preachers produced out of the Old
Testament in the original. Or their being enabled to speak with tongues
intimated that they were all designed for ministers, and by this first
descent of the Spirit upon them were qualified to preach the gospel to
others, which they did but now receive themselves. But, observe, when
they spoke with tongues, they magnified God, they spoke of Christ and
the benefits of redemption, which Peter had been preaching to the glory
of God. Thus did they on whom the Holy Ghost first descended, ch. ii.
11. Note, Whatever gift we are endued with, we ought to honour God with
it, and particularly the gift of speaking, and all the improvements of
it. 3. What impression it made upon the believing Jews that were
present (v. 45): Those of the circumcision who believed were
astonished--those six that came along with Peter; it surprised them
exceedingly, and perhaps gave them some uneasiness, because upon the
Gentiles also was poured out the gift of the Holy Ghost, which they
thought had been appropriated to their own nation. Had they understood
the scriptures of the Old Testament, which pointed at this, it would
not have been such an astonishment to them; but by our mistaken notions
of things we create difficulties to ourselves in the methods of divine
providence and grace.
II. Peter's owning God's work in baptizing those on whom the Holy Ghost
fell. Observe, 1. Though they had received the Holy Ghost, yet it was
requisite they should be baptized; though God is not tied to instituted
ordinances, we are; and no extraordinary gifts set us above them, but
rather oblige us so much the more to conform to them. Some in our days
would have argued "These are baptized with the Holy Ghost and therefore
what need have they to be baptized with water? It is below them." No;
it is not below them, while water-baptism is an ordinance of Christ,
and the door of admission into the visible church, and a seal of the
new covenant. 2. Though they were Gentiles, yet, having received the
Holy Ghost, they might be admitted to baptism (v. 47): Can any man,
though ever so rigid a Jew, forbid water, that these should not be
baptized, who have received the Holy Ghost as well as we? The argument
is conclusive; can we deny the sign to those who have received the
thing signified? Are not those on whom God has bestowed the grace of
the covenant plainly entitled to the seals of the covenant? Surely
those that have received the Spirit as well as we ought to receive
baptism as well as we; for it becomes us to follow God's indications,
and to take those into communion with us whom he hath taken into
communion with himself. God hath promised to pour his Spirit upon the
seed of the faithful, upon their offspring; and who then can forbid
water, that they should not be baptized, who have received the promise
of the Holy Ghost as well as we? Now it appears why the Spirit was
given them before they were baptized--because otherwise Peter could not
have persuaded himself to baptize them, any more than to have preached
to them, if he had not been ordered to do it by a vision; at least he
could not have avoided the censure of those of the circumcision that
believed. Thus is there one unusual step of divine grace taken after
another to bring the Gentiles into the church. How well is it for us
that the grace of a good God is so much more extensive than the charity
of some good men! 3. Peter did not baptize them himself, but commanded
them to be baptized, v. 48. It is probable that some of the brethren
who came with him did it by his order, and that he declined it for the
same reason that Paul did--lest those that were baptized by him should
think the better of themselves for it, or he should seem to have
baptized in his own name, 1 Cor. i. 15. The apostles received the
commission to go and disciple all nations by baptism. But is was to
prayer and the ministry of the word that they were to give themselves.
And Paul says that he was sent, not to baptize but to preach, which was
the more noble and excellent work. The business of baptizing was
therefore ordinarily devolved upon the inferior ministers; these acted
by the orders of the apostles, who might therefore be said to do it.
Qui per alterum facit, per seipsum facere dicitur--What a man does by
another, he may be said to do by himself.
III. Their owning both Peter's word and God's work in their desire for
further advantage by Peter's ministry: They prayed him to tarry certain
days. They could not press him to reside constantly among them--they
knew that he had work to do in other places, and that for the present
he was expected at Jerusalem; yet they were not willing he should go
away immediately, but earnestly begged he would stay for some time
among them, that they might be further instructed by him in the things
pertaining to the kingdom of God. Note, 1. Those who have some
acquaintance with Christ cannot but covet more. 2. Even those that have
received the Holy Ghost must see their need of the ministry of the
word.
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A C T S.
CHAP. XI.
In this chapter we have, I. Peter's necessary vindication of what he
did in receiving Cornelius and his friends into the church, from the
censure he lay under for it among the brethren, and their acquiescence
in it, ver. 1-18. II. The good success of the gospel at Antioch, and
the parts adjacent, ver. 19-21. III. The carrying on of the good work
that was begun at Antioch, by the ministry of Barnabas first, and
afterwards of Paul in conjunction with him, and the lasting name of
Christian first given to the disciples there, ver. 22-26. IV. A
prediction of an approaching famine, and the contribution that was made
among the Gentile converts for the relief of the poor saints in Judea,
upon that occasion, ver. 27-30.
Peter's Vindication.
1 And the apostles and brethren that were in Judaea heard that the
Gentiles had also received the word of God. 2 And when Peter was come
up to Jerusalem, they that were of the circumcision contended with him,
3 Saying, Thou wentest in to men uncircumcised, and didst eat with
them. 4 But Peter rehearsed the matter from the beginning, and
expounded it by order unto them, saying, 5 I was in the city of Joppa
praying: and in a trance I saw a vision, A certain vessel descend, as
it had been a great sheet, let down from heaven by four corners; and it
came even to me: 6 Upon the which when I had fastened mine eyes, I
considered, and saw fourfooted beasts of the earth, and wild beasts,
and creeping things, and fowls of the air. 7 And I heard a voice
saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so,
Lord: for nothing common or unclean hath at any time entered into my
mouth. 9 But the voice answered me again from heaven, What God hath
cleansed, that call not thou common. 10 And this was done three
times: and all were drawn up again into heaven. 11 And, behold,
immediately there were three men already come unto the house where I
was, sent from Caesarea unto me. 12 And the Spirit bade me go with
them, nothing doubting. Moreover these six brethren accompanied me, and
we entered into the man's house: 13 And he showed us how he had seen
an angel in his house, which stood and said unto him, Send men to
Joppa, and call for Simon, whose surname is Peter; 14 Who shall tell
thee words, whereby thou and all thy house shall be saved. 15 And as
I began to speak, the Holy Ghost fell on them, as on us at the
beginning. 16 Then remembered I the word of the Lord, how that he
said, John indeed baptized with water; but ye shall be baptized with
the Holy Ghost. 17 Forasmuch then as God gave them the like gift as
he did unto us, who believed on the Lord Jesus Christ; what was I, that
I could withstand God? 18 When they heard these things, they held
their peace, and glorified God, saying, Then hath God also to the
Gentiles granted repentance unto life.
The preaching of the gospel to Cornelius was a thing which we poor
sinners of the Gentiles have reason to reflect upon with a great deal
of joy and thankfulness; for it was the bringing of light to us who sat
in darkness. Now it being so great a surprize to the believing as well
as the unbelieving Jews, it is worth while to enquire how it was
received, and what comments were made upon it. And here we find,
I. Intelligence was presently brought of it to the church in Jerusalem,
and thereabouts; for Cesarea was not so far from Jerusalem but that
they might presently hear of it. Some for good-will, and some for
ill-will, would spread the report of it; so that before he himself had
returned to Jerusalem the apostles and the brethren there and in Judea
heard that the Gentiles also had received the word of God, that is, the
gospel of Christ, which is not only a word of God, but the word of God;
for it is the summary and centre of all divine revelation. They
received Christ; for his name is called the Word of God, Rev. xix. 13.
Not only that the Jews who were dispersed into the Gentile countries,
and the Gentiles who were proselyted to the Jewish religion, but that
the Gentiles also themselves, with whom it had hitherto been thought
unlawful to hold common conversation, were taken into church-communion,
that they had received the word of God. That is, 1. That the word of
God was preached to them, which was a greater honour put upon them than
they expected. Yet I wonder this should seem strange to those who were
themselves commissioned to preach the gospel to every creature. But
thus often are the prejudices of pride and bigotry held fast against
the clearest discoveries of divine truth. 2. That it was entertained
and submitted to by them, which was a better work wrought upon them
than they expected. It is likely they had got a notion that if the
gospel were preached to the Gentiles it would be to no purpose, because
the proofs of the gospel were fetched so much out of the Old Testament,
which the Gentiles did not receive: they looked upon them as not
inclined to religion, nor likely to receive the impressions of it; and
therefore were surprized to hear that they had received the word of the
Lord. Note, We are too apt to despair of doing good to those who yet,
when they are tried, prove very tractable.
II. That offence was taken at it by the believing Jews (v. 2, 3): When
Peter had himself come up to Jerusalem, those that were of the
circumcision, those Jewish converts that still retained a veneration
for circumcision, contended with him. They charged it upon him as a
crime that he went in to men uncircumcised, and did eat with them; and
thereby they think he has stained, if not forfeited, the honour of his
apostleship, and ought to come under the censure of the church: so far
were they from looking upon him as infallible, or as the supreme head
of the church that all were accountable to, and he to none. See here,
1. How much it is the bane and damage of the church, to monopolize it,
and to exclude those from it, and from the benefit of the means of
grace, that are not in every thing as we are. There are narrow souls
that are for engrossing the riches of the church, as there are that
would engross the riches of the world, and would be placed alone in the
midst of the earth. These men were of Jonah's mind, who, in a jealousy
for his people, was angry that the Ninevites received the word of God,
and justified himself in it. 2. Christ's ministers must not think it
strange if they be censured and quarrelled with, not only by their
professed enemies, but by their professing friends; not only for their
follies and infirmities, but for their good actions seasonably and well
done; but, if we have proved our own work, we may have rejoicing in
ourselves, as Peter had, whatever reflections we may have from our
brethren. Those that are zealous and courageous in the service of
Christ must expect to be censured by those who, under pretence of being
cautious, are cold and indifferent. Those who are of catholic,
generous, charitable principles, must expect to be censured by such as
are conceited and strait-laced, who say, Stand by thyself, I am holier
than thou.
III. Peter gave such a full and fair account of the matter of fact as
was sufficient, without any further argument or apology, both to
justify him, and to satisfy them (v. 4): He rehearsed the matter from
the beginning, and laid it before them in order, and then could appeal
to themselves whether he had done amiss; for it appeared all along
God's own work, and not his.
1. He takes it for granted that if they had rightly understood how the
matter was they would not have contended with him, and commended him.
And it is a good reason why we should be moderate in our censures, and
sparing of them, because if we rightly understood that which we are so
forward to run down perhaps we should see cause to run in with it. When
we see others do that which looks suspicious, instead of contending
with them, we should enquire of them what ground they went upon; and,
if we have not an opportunity to do that, should ourselves put the best
construction upon it that it will bear, and judge nothing before the
time.
2. He is very willing to stand right in their opinion, and takes pains
to give them satisfaction. He does not insist upon his being the chief
of the apostles, for he was far from the thought of that supremacy
which his pretended successors claim. Nor does he think it enough to
tell them that he is satisfied himself in the grounds he went upon, and
they need not trouble themselves about it; but he is ready to give a
reason of the hope that is in him concerning the Gentiles, and why he
had receded from his former sentiments, which were the same with
theirs. It is a debt we owe both to ourselves and to our brethren to
set those actions of ours in a true light which at first looked ill and
gave offence, that we may remove stumbling-blocks out of our brethren's
way. Let us now see what Peter pleads in his own defence.
(1.) That he was instructed by a vision no longer to keep up the
distinctions which were made by the ceremonial law; he relates the
vision (v. 5, 6), as we had it before ch. x. 9, &c. The sheet which was
there said to be let down to the earth he here says came even to him,
which circumstance intimates that it was particularly designed for
instruction to him. We should thus see all God's discoveries of
himself, which he has made to the children of men, coming even to us,
applying them by faith to ourselves. Another circumstance here added is
that when the sheet came to him he fastened his eyes upon it, and
considered it, v. 6. If we would be led into the knowledge of divine
things, we must fix our minds upon them, and consider them. He tells
them what orders he had to eat of all sorts of meat without
distinction, asking no questions for conscience' sake, v. 7. It was not
till after the flood (as it should seem) that man was allowed to eat
flesh at all, Gen. ix. 3. That allowance was afterwards limited by the
ceremonial law; but now the restrictions were taken off, and the matter
set at large again. It was not the design of Christ to abridge us in
the use of our creature-comforts by any other law than that of sobriety
and temperance, and preferring the meat that endures to eternal life
before that which perishes. He pleads that he was as averse to the
thoughts of conversing with Gentiles, or eating of their dainties, as
they could be, and therefore refused the liberty given him: Not so,
Lord; for nothing common or unclean has at any time entered into my
mouth, v. 8. But he was told from heaven that the case was now altered,
that God had cleansed those persons and things which were before
polluted; and therefore that he must no longer call them common, nor
look upon them as unfit to be meddled with by the peculiar people (v.
9); so that he was not to be blamed for changing his thoughts, when God
had changed the thing. In things of this nature we must act according
to our present light; yet must not be so wedded to our opinion
concerning them as to be prejudiced against further discoveries, when
the matter may either be otherwise or appear otherwise; and God may
reveal even this unto us, Phil. iii. 15. And, that they might be sure
he was not deceived in it, he tells them it was done three times (v.
10), the same command given, to kill and eat, and the same reason,
because that which God hath cleansed is not to be called common,
repeated a second and third time. And, further to confirm him that it
was a divine vision, the things he saw did not vanish away into the
air, but were drawn up again into heaven, whence they were let down.
(2.) That he was particularly directed by the Spirit to go along with
the messengers that Cornelius sent. And, that it might appear that the
vision was designed to satisfy him in this matter, he observes to them
the time when the messengers came--immediately after he had that
vision; yet, lest this should not be sufficient to clear his way, the
Spirit bade him go with the men that were then sent from Cesarea to
him, nothing doubting (v. 11, 12); though they were Gentiles he went
to, and went with, yet he must make no scruple of going along with
them.
(3.) That he took some of his brethren along with him, who were of the
circumcision, that they might be satisfied as well as he; and these he
had brought up from Joppa, to witness for him with what caution he
proceeded, foreseeing the offence that would be taken at it. He did not
act separately, but with advice; not rashly, but upon due deliberation.
(4.) That Cornelius had a vision too, by which he was directed to send
for Peter (v. 13): He showed us how he had seen a angel in his house,
that bade him send to Joppa for one Simon, whose surname is Peter. See
how good it is for those that have communion with God, and keep up a
correspondence with heaven, to compare notes, and communicate their
experiences to each other; for hereby they may strengthen one another's
faith: Peter is the more confirmed in the truth of his vision by
Cornelius's, and Cornelius by Peter's. Here is something added in what
the angel said to Cornelius; before it was, Send for Peter, and he
shall speak to thee, he shall tell thee what thou oughtest to do (ch.
x. 6, 32); but here it is, "He shall tell thee words whereby thou and
thy house shall be saved (v. 14), and therefore it is of vast concern
to thee, and will be of unspeakable advantage, to send for him." Note,
[1.] The words of the gospel are words whereby we may be saved,
eternally saved; not merely by hearing them and reading them, but by
believing and obeying them. They set the salvation before us, and show
us what it is; they open the way of salvation to us, and, if we follow
the method prescribed us by them, we shall certainly be saved from
wrath and the curse, and be for ever happy. [2.] Those that embrace the
gospel of Christ will have salvation brought by it to their families:
"Thou and all thy house shall be saved; thou and thy children shall be
taken into covenant, and have the means of salvation; thy house shall
be as welcome to the benefit of the salvation, upon their believing, as
thou thyself, even the meanest servant thou hast. This day is salvation
come to this house," Luke xix. 9. Hitherto salvation was of the Jews
(John iv. 22), but now salvation is brought to the Gentiles as much as
ever it was with the Jews; the promises, privileges, and means of it
are conveyed to all nations as amply and fully, to all intents and
purposes, as ever it had been appropriated to the Jewish nation.
(5.) That which put the matter past all dispute was the descent of the
Holy Ghost upon the Gentile hearers; this completed the evidence that
it was the will of God that he should take the Gentiles into communion.
[1.] The fact was plain and undeniable (v. 15): "As I began to speak"
(and perhaps he felt some secret reluctance in his own breast, doubting
whether he was in the right to preach to the uncircumcised), "presently
the Holy Ghost fell on them in as visible signs as on us at the
beginning, in which there could be no fallacy." Thus God attested what
was done, and declared his approbation of it; that preaching is
certainly right with which the Holy Ghost is given. The apostle
supposes this, when he thus argues with the Galatians: Received you the
Spirit by the works of the law, or by the hearing of faith? Gal. iii.
2. [2.] Peter was hereby put in mind of a saying of his Master's, when
he was leaving them (ch. i. 5): John baptized with water; but you shall
be baptized with the Holy Ghost, v. 16. This plainly intimated, First,
that the Holy Ghost was the gift of Christ, and the product and
performance of his promise, that great promise which he left with them
when he went to heaven. It was therefore without doubt from him that
this gift came; and the filling of them with the Holy Ghost was his act
and deed. As it was promised by his mouth, so it was performed by his
hand, and was a token of his favour. Secondly, That the gift of the
Holy Ghost was a kind of baptism. Those that received it were baptized
with it in a more excellent manner than any of those that even the
Baptist himself baptized with water. [3.] Comparing that promise, so
worded, with this gift just now conferred, when the question was
started, whether these persons should be baptized or no, he concluded
that the question was determined by Christ himself (v. 17): "Forasmuch
then as God gave them the like gift as he did to us--gave it to us as
believing in the Lord Jesus Christ, and to them upon their believing in
him--What was I, that I could withstand God? Could I refuse to baptize
them with water, whom God had baptized with the Holy Ghost? Could I
deny the sign to those on whom he had conferred the thing signified?
But, as for me, who was I? What! able to forbid God? Did it become me
to control the divine will, or to oppose the counsels of Heaven?" Note,
Those who hinder the conversion of souls withstand God; and those take
too much upon them who contrive how to exclude from their communion
those whom God has taken into communion with himself.
IV. This account which Peter gave of the matter satisfied them, and all
was well. Thus, when the two tribes and a half gave an account to
Phinehas and the princes of Israel of the true intent and meaning of
their building themselves an altar on the banks of Jordan, the
controversy was dropped, and it pleased them that it was so, Josh.
xxii. 30. Some people, when they have fastened a censure upon a person,
will stick to it, though afterwards it appear ever so plainly to be
unjust and groundless. It was not so here; for these brethren, though
they were of the circumcision, and their bias went the other way, yet,
when they heard this, 1. They let fall their censures: they held their
peace, and said no more against what Peter had done; they laid their
hand upon their mouth, because now they perceived that God did it. Now
those who prided themselves in their dignities as Jews began to see
that God was staining their pride, by letting in the Gentiles to share,
and to share equally, with them. And now that prophecy was fulfilled,
Thou shalt no more be haughty because of my holy mountain, Zeph. iii.
11. 2. They turned them into praises. They not only held their peace
from quarrelling with Peter, but opened their mouths to glorify God for
what he had done by and with Peter's ministry; they were thankful that
their mistake was rectified, and that God had shown more mercy to the
poor Gentiles than they were inclined to show them, saying, Then hath
God also to the Gentiles granted repentance unto life! He hath granted
them not only the means of repentance, in opening a door of entrance
for his ministers among them, but the grace of repentance, in having
given them his Holy Spirit, who, wherever he comes to be a Comforter,
first convinces, and gives a sight of sin and sorrow for it, and then a
sight of Christ and joy in him. Note, (1.) Repentance, if it be true,
is unto life. It is to spiritual life; all that truly repent of their
sins evidence it by living a new life, a holy, heavenly, and divine
life. Those that by repentance die unto sin thenceforward live unto
God; and then, and not till then, we begin to live indeed, and it shall
be to eternal life. All true penitents shall live, that is, they shall
be restored to the favour of God, which is life, which is better than
life; they shall be comforted with the assurance of the pardon of their
sins, and shall have the earnest of eternal life, and at length the
fruition of it. (2.) Repentance is God's gift; it is not only his free
grace that accepts it, but his mighty grace that works it in us, that
takes away the heart of stone, and gives us a heart of flesh. The
sacrifice of God is a broken spirit; it is he that provides himself
this lamb. (3.) Wherever God designs to give life he gives repentance;
for this is a necessary preparative for the comforts of a sealed pardon
and a settled peace in this world, and for the seeing and enjoying of
God in the other world. (4.) It is a great comfort to us that God has
exalted his Son Jesus, not only to give repentance to Israel, and the
remission of sins (ch. v. 31), but to the Gentiles also.
The Gospel Preached at Antioch; Success of the Gospel at Antioch; Barnabas at
Antioch.
19 Now they which were scattered abroad upon the persecution that arose
about Stephen travelled as far as Phenice, and Cyprus, and Antioch,
preaching the word to none but unto the Jews only. 20 And some of
them were men of Cyprus and Cyrene, which, when they were come to
Antioch, spake unto the Grecians, preaching the Lord Jesus. 21 And
the hand of the Lord was with them: and a great number believed, and
turned unto the Lord. 22 Then tidings of these things came unto the
ears of the church which was in Jerusalem: and they sent forth
Barnabas, that he should go as far as Antioch. 23 Who, when he came,
and had seen the grace of God, was glad, and exhorted them all, that
with purpose of heart they would cleave unto the Lord. 24 For he was
a good man, and full of the Holy Ghost and of faith: and much people
was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to
seek Saul: 26 And when he had found him, he brought him unto Antioch.
And it came to pass, that a whole year they assembled themselves with
the church, and taught much people. And the disciples were called
Christians first in Antioch.
We have here an account of the planting and watering of a church at
Antioch, the chief city of Syria, reckoned afterwards the third most
considerable city of the empire, only Rome and Alexandria being
preferred before it, next to whose patriarch that of Antioch took
place. It stood where Hamath or Riblah did, which we read of in the Old
Testament. It is suggested that Luke, the penman of this history, as
well as Theophilus, to whom he dedicates it, was of Antioch, which may
be the reason why he takes more particular notice of the success of the
gospel at Antioch, as also because there it was that Paul began to be
famous, towards the story of whom he is hastening. Now concerning the
church at Antioch observe,
I. The first preachers of the gospel there were such as were dispersed
from Jerusalem by persecution, that persecution which arose five or six
years ago (as some compute), at the time of Stephen's death (v. 19):
They travelled as far as Phenice and other places preaching the word.
God suffered them to be persecuted, that thereby they might be
dispersed in the world, sown as seed to God, in order to their bringing
forth much fruit. Thus what was intended for the hurt of the church was
made to work for its good; as Jacob's curse of the tribe of Levi (I
will divide them in Jacob, and scatter them in Israel) was turned into
a blessing. The enemies designed to scatter and lose them, Christ
designed to scatter and use them. Thus the wrath of man is made to
praise God. Observe,
1. Those that fled from persecution did not flee from their work;
though for the time they declined suffering, yet they did not decline
service; nay, they threw themselves into a larger field of opportunity
than before. Those that persecuted the preachers of the gospel hoped
thereby to prevent their carrying it to the Gentile world; but it
proved that they did but hasten it the sooner. Howbeit, they meant not
so, neither did their heart think so. Those that were persecuted in one
city fled to another; but they carried their religion along with them,
not only that they might take the comfort of it themselves, but that
they might communicate it to others, thus showing that when they got
out of the way it was not because they were afraid of suffering, but
because they were willing to reserve themselves for further service.
2. They pressed forward in their work, finding that the good pleasure
of the Lord prospered in their hands. When they had preached
successfully in Judea, Samaria, and Galilee, they got out of the
borders of the land of Canaan, and travelled into Phoenicia, into the
island of Cyprus, and into Syria. Though the further they travelled the
more they exposed themselves, yet they travelled on; plus
ultra--further still, was their motto; grudging no pains, and dreading
no perils, in carrying on so good a work, and serving so good a Master.
3. They preached the word to none but to the Jews only who were
dispersed in all those parts, and had synagogues of their own, in which
they met with them by themselves, and preached to them. They did not
yet understand that the Gentiles were to be fellow-heirs, and of the
same body; but left the Gentiles either to turn Jews, and so come into
the church, or else remain as they were.
4. They particularly applied themselves to the Hellenist Jews, here
called the Grecians, that were at Antioch. Many of the preachers were
natives of Judea and Jerusalem; but some of them were by birth of
Cyprus and Cyrene, as Barnabas himself (ch. iv. 36), and Simon (Mark
xv. 21), but had their education in Jerusalem; and these, being
themselves Grecian Jews, had a particular concern for those of their
own denomination and distinction, and applied themselves closely to
them at Antioch. Dr. Lightfoot says that they were there called
Hellenists, or Grecians, because they were Jews of the corporation or
enfranchisement of the city; for Antioch was a Syrogrecian city. To
them they preached the Lord Jesus. This was the constant subject of
their preaching; what else should the ministers of Christ preach, but
Christ--Christ, and him crucified--Christ, and him glorified?
5. They had wonderful success in their preaching, v. 21. (1.) Their
preaching was accompanied with a divine power: The hand of the Lord was
with them, which some understand of the power they were endued with to
work miracles for the confirming of their doctrine; in these the Lord
was working with them, for he confirmed the word with signs following
(Mark xvi. 20); in these God bore them witness, Heb. ii. 4. But I
rather understand it of the power of divine grace working on the hearts
of the hearers, and opening them, as Lydia's heart was opened, because
many saw the miracles who were not converted; but when by the Spirit
the understanding was enlightened, and the will bowed to the gospel of
Christ, that was a day of power, in which volunteers were enlisted
under the banner of the Lord Jesus, Ps. cx. 3. The hand of the Lord was
with them, to bring that home to the hearts and consciences of men
which they could but speak to the outward ear. Then the word of the
Lord gains its end, when the hand of the Lord goes along with it, to
write it in their heart. Then people are brought to believe the report
of the gospel, when with it the arm of the Lord is revealed (Isa. liii.
1), when God teaches with a strong hand, Isa. viii. 11. These were not
apostles, but ordinary ministers, yet they had the hand of the Lord
with them, and did wonders. (2.) Abundance of good was done: A great
number believed, and turned unto the Lord--many more than could have
been expected, considering the outward disadvantages they laboured
under: some of all sorts of people were wrought upon, and brought into
obedience to Christ. Observe, What the change was. [1.] They believed;
they were convinced of the truth of the gospel, and subscribed to the
record God had given in it concerning his Son. [2.] The effect and
evidence of this was that they turned unto the Lord. They could not be
said to turn from the service of idols, for they were Jews, worshippers
of the true God only; but they turned from a confidence in the
righteousness of the law, to rely only upon the righteousness of
Christ, the righteousness which is by faith; they turned from a loose,
careless, carnal way of living, to live a holy, heavenly, spiritual,
and divine life; they turned from worshipping God in show and ceremony,
to worship him in spirit and in truth. They turned to the Lord Jesus,
and he became all in all with them. This was the work of conversion
wrought upon them, and it must be wrought upon every one of us. It was
the fruit of their faith. All that sincerely believe will turn to the
Lord; for, whatever we profess or pretend, we do not really believe the
gospel if we do not cordially embrace Christ offered to us in the
gospel.
II. The good work thus begun at Antioch was carried on to great
perfection; and the church, thus founded, grew to be a flourishing one,
by the ministry of Barnabas and Saul, who built upon the foundation
which the other preachers had laid, and entered into their labours,
John iv. 37, 38.
1. The church at Jerusalem sent Barnabas thither, to nurse this
new-born church, and to strengthen the hands both of preachers and
people, and put a reputation upon the cause of Christ there.
(1.) They heard the good news, that the gospel was received at Antioch,
v. 22. The apostles there were inquisitive how the work went on in the
countries about; and, it is likely, kept up a correspondence with all
parts where preachers were, so that tidings of these things, of the
great numbers that were converted at Antioch, soon came to the ears of
the church that was in Jerusalem. Those that are in the most eminent
stations in the church ought to concern themselves for those in a lower
sphere.
(2.) They despatched Barnabas to them with all speed; they desired him
to go, and assist and encourage these hopeful beginnings. They sent him
forth as an envoy from them, and a representative of their whole body,
to congratulate them upon the success of the gospel among them, as
matter of rejoicing both to preachers and hearers, and with both they
rejoiced. He must go as far as Antioch. It was a great way, but, far as
it was, he was willing to undertake the journey for a public service.
It is probable that Barnabas had a particular genius for work of this
kind, was active and conversable, loved to be in motion, and delighted
in doing good abroad as much as others in doing good at home, was as
much of Zebulun's spirit, who rejoiced in his going out, as others are
of Issachar's, who rejoiced in his tent; and, his talent lying this
way, he was fittest to be employed in this work. God gives various
gifts for various services.
(3.) Barnabas was wonderfully pleased to find that the gospel got
ground, and that some of his countrymen, men of Cyprus (of which
country he was, ch. iv. 36) were instrumental in it (v. 23): When he
came, and had seen the grace of God, the tokens of God's good-will to
the people of Antioch and the evidences of his good work among them, he
was glad. He took time to make his observations, and not only in their
public worship, but in their common conversations and in their
families, he saw the grace of God among them. Where the grace of God is
it will be seen, as the tree is known by its fruits; and, where it is
seen, it ought to be owned. What we see which is good in any we must
call God's grace in them, and give that grace the glory of it; and we
ought ourselves to take the comfort of it, and make it the matter of
our rejoicing. We must be glad to see the grace of God in others, and
the more when we see it where we did not expect it.
(4.) He did what he could to fix them, to confirm those in the faith
who were converted to the faith. He exhorted them--parekalei. It is the
same word with that by which the name of Barnabas is interpreted (ch.
iv. 36), hyios parakleseos--a son of exhortation; his talent lay that
way, and he traded with it; let him that exhorteth attend to
exhortation, Rom. xii. 8. Or, being a son of consolation (for so we
render the word), he comforted or encouraged them with purpose of heart
to cleave to the Lord. The more he rejoiced in the beginning of the
good work among them, the more earnest he was with them to proceed
according to these good beginnings. Those we have comfort in we should
exhort. Barnabas was glad for what he saw of the grace of God among
them, and therefore was the more earnest with them to persevere. [1.]
To cleave to the Lord. Note, Those that have turned to the Lord are
concerned to cleave unto the Lord, not to fall off from following him,
not to flag and tire in following him. To cleave to the Lord Jesus is
to live a life of dependence upon him and devotedness to him: not only
to hold him fast, but to hold fast by him, to be strong in the Lord and
in the power of his might. [2.] To cleave to him with purpose of heart,
with an intelligent, firm, and deliberate resolution, founded upon good
grounds, and fixed upon that foundation, Ps. cviii. 1. It is to bind
our souls with a bond to be the Lord's, and to say as Ruth, Entreat me
not to leave him, or to return from following after him.
(5.) Herein he gave a proof of his good character (v. 24): He was a
good man, and full of the Holy Ghost, and of faith, and approved
himself so upon this occasion. [1.] He showed himself to be a man of a
very sweet, affable, courteous disposition, that had himself the art of
obliging, and could teach others. He was not only a righteous man, but
a good man, a good-tempered man. Ministers that are so recommend
themselves and their doctrine very much to the good opinion of those
that are without. He was a good man, that is, a charitable man; so he
had approved himself, when he sold an estate, and gave the money to the
poor, ch. iv. 37. [2.] By this it appeared that he was richly endued
with the gifts and graces of the Spirit. The goodness of his natural
disposition would not have qualified him for this service if he had not
been full of the Holy Ghost, and so full of power by the Spirit of the
Lord. [3.] He was full of faith, full of the Christian faith himself,
and therefore desirous to propagate it among others; full of the grace
of faith, and full of the fruits of that faith that works by love. He
was sound in the faith, and therefore pressed them to be so.
(6.) He was instrumental to do good, by bringing in those that were
without, as well as by building up those that were within: Much people
were added to the Lord, and thereby added to the church; many were
turned to the Lord before, yet more are to be turned; it is done as
thou hast commanded, and yet there is room.
2. Barnabas went to fetch Saul, to join with him in the work of the
gospel at Antioch. The last news we heard of him was that, when his
life was sought at Jerusalem, he was sent away to Tarsus, the city
where he was born, and, it should seem, he continued there ever since,
doing good, no doubt. But now Barnabas takes a journey to Tarsus on
purpose to see what had become of him, to tell him what a door of
opportunity was opened at Antioch, and to desire him to come and spend
some time with him there, v. 25, 26. And here also it appears that
Barnabas was a good sort of a man in two things--(1.) That he would
take so much pains to bring an active useful man out of obscurity. It
was he that introduced Saul to the disciples at Jerusalem, when they
were shy of him; and it was he that brought him out of the corner into
which he was driven, into a more public station. It is a very good work
to fetch a candle from under a bushel, and to set it in a candlestick.
(2.) That he would bring in Saul at Antioch, who, being a chief speaker
(ch. xiv. 12), and probably a more popular preacher, would be likely to
eclipse him there, by outshining him; but Barnabas is very willing to
be eclipsed when it is for the public service. If God by his grace
inclines us to do what good we can, according to the ability we have,
we ought to rejoice if others that have also larger capacities have
larger opportunities, and do more good than we can do. Barnabas brought
Saul to Antioch, though it might be the lessening of himself, to teach
us to seek the things of Christ more than our own things.
3. We are here further told,
(1.) What service was now done to the church at Antioch. Paul and
Barnabas continued there a whole year, presiding in their religious
assemblies, and preaching the gospel, v. 26. Observe, [1.] The church
frequently assembled. The religious assemblies of Christians are
appointed by Christ for his honour, and the comfort and benefit of his
disciples. God's people of old frequently came together, at the door of
the tabernacle of the congregation; places of meeting are now
multiplied, but they must come together, though it be with difficulty
and peril. [2.] Ministers were the masters of those assemblies, and
held those courts in Christ's name to which all that hold by, from, and
under him, owe suit and service. [3.] Teaching the people is one part
of the work of ministers, when they preside in religious assemblies.
They are not only to be the people's mouth to God in prayer and praise,
but God's mouth to the people in opening the scriptures, and teaching
out of them the good knowledge of the Lord. [4.] It is a great
encouragement to ministers when they have opportunity of teaching much
people, of casting the net of the gospel where there is a large shoal
of fish, in hopes that the more may be enclosed. [5.] Preaching is not
only for the conviction and conversion of those that are without, but
for the instruction and edification of those that are within. A
constituted church must have its teachers.
(2.) What honour was now put upon the church at Antioch: There the
disciples were first called Christians; it is probable they called
themselves so, incorporated themselves by that title, whether by some
solemn act of the church or ministers, or whether this name insensibly
obtained there by its being frequently used in their praying and
preaching, we are not told; but it should seem that two such great men
as Paul and Barnabas continuing there so long, being exceedingly
followed, and meeting with no opposition, Christian assemblies made a
greater figure there than any where, and became more considerable,
which was the reason of their being called Christians first there,
which, if there were to be a mother-church to rule over all other
churches, would give Antioch a better title to the honour than Rome can
pretend to. Hitherto those who gave up their names to Christ were
called disciples, learners, scholars, trained up under him, in order to
their being employed by him; but henceforward they were called
Christians. [1.] Thus the reproachful names which their enemies had
hitherto branded them with would, perhaps, be superseded and disused.
They called them Nazarenes (ch. xxiv. 5), the men of that way, that
by-way, which had no name; and thus they prejudiced people against
them. To remove the prejudice, they gave themselves a name which their
enemies could not but say was proper. [2.] Thus those who before their
conversion had been distinguished by the names of Jews and Gentiles
might after their conversion be called by one and the same name, which
would help them to forget their former dividing names, and prevent
their bringing their former marks of distinction, and with them the
seeds of contention, into the church. Let not one say, "I was a Jew;"
nor the other, "I was a Gentile;" when both the one and the other must
now say, "I am a Christian." [3.] Thus they studied to do honour to
their Master, and showed that they were not ashamed to own their
relation to him, but gloried in it; as the scholars of Plato called
themselves Platonists, and so the scholars of other great men. They
took their denomination not from the name of his person, Jesus, but of
his office, Christ-anointed, so putting their creed into their names,
that Jesus is the Christ; and they were willing all the world should
know that this is the truth they will live and die by. Their enemies
will turn this name to their reproach, and impute it to them as their
crime, but they will glory in it: If this be to be vile, I will be yet
more vile. [4.] Thus they now owned their dependence upon Christ, and
their receivings from him; not only that they believed in him who is
the anointed, but that through him they themselves had the anointing, 1
John ii. 20, 27. And God is said to have anointed us in Christ, 2 Cor.
i. 21. [5.] Thus they laid upon themselves, and all that should ever
profess that name, a strong and lasting obligation to submit to the
laws of Christ, to follow the example of Christ, and to devote
themselves entirely to the honour of Christ--to be to him for a name
and a praise. Are we Christians? Then we ought to think, and speak, and
act, in every thing as becomes Christians, and to do nothing to the
reproach of that worthy name by which we are called; that that may not
be said to us which Alexander said to a soldier of his own name that
was noted for a coward, Aut nomen, aut mores muta--Either change thy
name or mend thy manners. And as we must look upon ourselves as
Christians, and carry ourselves accordingly, so we must look upon
others as Christians, and carry ourselves towards them accordingly. A
Christian, though not in every thing of our mind, should be loved and
respected for his sake whose name he bears, because he belongs to
Christ. [6.] Thus the scripture was fulfilled, for so it was written
(Isa. lxii. 2) concerning the gospel-church, Thou shalt be called by a
new name, which the mouth of the Lord shall name. And it is said to the
corrupt and degenerate church of the Jews, The Lord God shall slay
thee, and call his servants by another name, Isa. lxv. 15.
Primitive Charity.
27 And in these days came prophets from Jerusalem unto Antioch. 28
And there stood up one of them named Agabus, and signified by the
Spirit that there should be great dearth throughout all the world:
which came to pass in the days of Claudius Caesar. 29 Then the
disciples, every man according to his ability, determined to send
relief unto the brethren which dwelt in Judaea: 30 Which also they
did, and sent it to the elders by the hands of Barnabas and Saul.
When our Lord Jesus ascended on high he gave gifts unto men, not only
apostles and evangelists, but prophets, who were enabled by the Spirit
to foresee and foretel things to come, which not only served for a
confirmation of the truth of Christianity (for all that these prophets
foretold came to pass, which proved that they were sent of God, Deut.
xviii. 22; Jer. xxviii. 9), but was also of great use to the church,
and served very much for its guidance. Now here we have,
I. A visit which some of these prophets made to Antioch (v. 27): In
these days, during that year that Barnabas and Saul lived at Antioch,
there came prophets from Jerusalem to Antioch: we are not told how
many, nor is it certain whether these were any of those prophets that
we afterwards find in the church at Antioch, ch. xiii. 1. 1. They came
from Jerusalem, probably because they were not now so much regarded
there as they had been; they saw their work in a manner done there, and
therefore thought it time to be gone. Jerusalem had been infamous for
killing the prophets and abusing them, and therefore is now justly
deprived of these prophets. 2. They came to Antioch, because they heard
of the flourishing state of that church, and there they hoped they
might be of some service. Thus should every one as he hath received the
gift minister the same. Barnabas came to exhort them, and they, having
received the exhortation well, now have prophets sent them to show them
things to come, as Christ had promised, John xvi. 13. Those that are
faithful in their little shall be entrusted with more. The best
understanding of scripture-predictions is to be got in the way of
obedience to scripture-instructions.
II. A particular prediction of a famine approaching, delivered by one
of these prophets, his name Agabus; we read of him again prophesying
Paul's imprisonment, ch. xxi. 10, 11. Here he stood up, probably in one
of their public assemblies, and prophesied, v. 28. Observe, 1. Whence
he had his prophecy. What he said was not of himself, nor a fancy of
his own, nor an astronomical prediction, nor a conjecture upon the
present workings of second causes, but he signified it by the Spirit,
the Spirit of prophecy, that there should be a famine; as Joseph, by
the Spirit enabling him, understood Pharaoh's dreams, foretold the
famine in Egypt, and Elijah the famine in Israel in Ahab's time. Thus
God revealed his secrets to his servants the prophets. 2. What the
prophecy was: There should be great dearth throughout all the world, by
unseasonable weather, that corn should be scarce and dear, so that many
of the poor should perish for want of bread. This should be not in one
particular country, but through all the world, that is, all the Roman
empire, which they in their pride, like Alexander before them, called
the world. Christ had foretold in general that there should be famines
(Matt. xxiv. 7; Mark xiii. 8; Luke xxi. 11); but Agabus foretels one
very remarkable famine now at hand. 3. The accomplishment of it: It
came to pass in the days of Claudius Caesar; it began in the second
year of his reign, and continued to the fourth, if not longer. Several
of the Roman historians make mention of it, as does also Josephus. God
sent them the bread of life, and they rejected it, loathed the plenty
of that manna; and therefore God justly broke the staff of bread, and
punished them with famine; and herein he was righteous. They were
barren, and did not bring forth to God, and therefore God made the
earth barren to them.
III. The good use they made of this prediction. When they were told of
a famine at hand, they did not do as the Egyptians, hoard up corn for
themselves; but, as became Christians, laid by for charity to relieve
others, which is the best preparative for our own sufferings and want.
It is promised to those that consider the poor that God will preserve
them, and keep them alive, and they shall be blessed upon the earth,
Ps. xli. 1, 2. And those who show mercy, and give to the poor, shall
not be ashamed in the evil time, but in the days of famine they shall
be satisfied, Ps. xxxvii. 19, 21. The best provision we can lay up
against a dear time is to lay up an interest in these promises, by
doing good, and communicating, Luke xii. 33. Many give it as a reason
why they should be sparing, but the scripture gives it as a reason why
we should be liberal, to seven, and also to eight, because we know not
what evil shall be upon the earth, Eccl. xi. 2. Observe,
1. What they determined--that every man, according to his ability,
should send relief to the brethren that dwelt in Judea, v. 29. (1.) The
persons that were recommended to them as objects for charity were the
brethren that dwelt in Judea. Though we must, as we have opportunity,
do good to all men, yet we must have a special regard to the household
of faith, Gal. vi. 10. No poor must be neglected, but God's poor most
particularly regarded. The care which every particular church ought to
take of their own poor we were taught by the early instance of that in
the church at Jerusalem, where the ministration was so constant that
none lacked, ch. iv. 34. But the communion of saints in that instance
is here extended further, and provision is made by the church at
Antioch for the relief of the poor in Judea, whom they call their
brethren. It seems it was the custom of the Jews of the dispersion to
send money to those Jews who dwelt in Judea, for the relief of the poor
that were among them, and to make collections for that purpose (Tully
speaks of such a thing in his time, Orat. pro Flacco), which supposes
there were many poor in Judea, more than in other countries, so that
the rich among them were not able to bear the charge of keeping them
from starving; either because their land had become barren, though it
had been a fruitful land, for the iniquity of those that dwelt therein,
or because they had no traffic with other nations. Now we may suppose
that the greatest part of those who turned Christians in that country
were the poor (Matt. xi. 5, The poor are evangelized), and also that
when the poor turned Christians they were put out of the poor's book,
and cut off from their shares in the public charity; and it were easy
to foresee that if there came a famine it would go very hard with them;
and, if any of them should perish for want, it would be a great
reproach to the Christian profession; and therefore this early care was
taken, upon notice of this famine coming, to send them a stock
beforehand, lest, if it should be deferred till the famine came, it
should be too late. (2.) The agreement there was among the disciples
about it, that every man should contribute, according to his ability,
to this good work. The Jews abroad, in other countries, grew rich by
trade, and many of the rich Jews became Christians, whose abundance
ought to be a supply to the want of their poor brethren that were at a
great distance; for the case of such ought to be considered, and not
theirs only that live among us. Charitable people are traders with what
God has given them, and the merchants find their account in sending
effects to countries that lie very remote; and so should we in giving
alms to those afar off that need them, which therefore we should be
forward to do when we are called to it. Every man determined to send
something, more or less, according to his ability, what he could spare
from the support of himself and his family, and according as God had
prospered him. What may be said to be according to our ability we must
judge for ourselves, but must be careful that we judge righteous
judgment.
2. What they did--they did as they determined (v. 30). Which also they
did. They not only talked of it, but they did it. Many a good motion of
that kind is made and commended, but is not prosecuted, and so comes to
nothing. But this was pursued, the collection was made, and was so
considerable that they thought it worth while to send Barnabas and Saul
to Jerusalem, to carry it to the elders there, though they would want
their labours in the mean time at Antioch. They sent it, (1.) To the
elders, the presbyters, the ministers or pastors, of the churches in
Judea, to be by them distributed according to the necessity of the
receivers, as it had been contributed according to the ability of the
givers. (2.) It was sent by Barnabas and Saul, who perhaps wanted an
occasion to go to Jerusalem, and therefore were willing to take this.
Josephus tells us that at this time king Irates sent his charity to the
chief men of Jerusalem, for the poor of that country; and Helena, queen
of the Adiabeni, being now at Jerusalem, and hearing of many that died
of famine there, and in the country about, sent for provisions from
Cyprus and Alexandria, and distributed them among the people; so says
Dr. Lightfoot, who also computes, by the date of Paul's rapture,
"fourteen years before he wrote the second Epistle to the Corinthians"
(2 Cor. xii. 1, 2), that it was in this journey of his to Jerusalem,
with these alms and offerings, that he had his trance in the temple
(which he speaks of, ch. xxii. 17), and in that trance was rapt up into
the third heaven; and then it was that Christ told him he would send
him thence unto the Gentiles, which accordingly he did as soon as ever
he came back to Antioch. It is no disparagement, in an extraordinary
case, for ministers of the gospel to be messengers of the church's
charity, though to undertake the constant care of that matter would
ordinarily be too great a diversion from more needful work to those who
have given themselves to prayer and the ministry of the word.
__________________________________________________________________
A C T S.
CHAP. XII.
In this chapter we have the story, I. Of the martyrdom of James the
apostle, and the imprisonment of Peter by Herod Agrippa, who now
reigned as king in Judea, ver. 1-4. II. The miraculous deliverance of
Peter out of prison by the ministry of an angel, in answer to the
prayers of the church for him, ver. 6-19. III. The cutting off of Herod
in the height of his pride by the stroke of an angel, the minister of
God's justice (ver. 20-23); and this was done while Barnabas and Saul
were at Jerusalem, upon the errand that the church of Antioch sent them
on, to carry their charity; and therefore in the close we have an
account of their return to Antioch, ver. 24, 25.
The Martyrdom of James; Peter's Imprisonment.
1 Now about that time Herod the king stretched forth his hands to vex
certain of the church. 2 And he killed James the brother of John with
the sword. 3 And because he saw it pleased the Jews, he proceeded
further to take Peter also. (Then were the days of unleavened bread.)
4 And when he had apprehended him, he put him in prison, and delivered
him to four quaternions of soldiers to keep him; intending after Easter
to bring him forth to the people.
Ever since the conversion of Paul, we have heard no more of the agency
of the priests in persecuting the saints at Jerusalem; perhaps that
wonderful change wrought upon him, and the disappointment it gave to
their design upon the Christians at Damascus, had somewhat mollified
them, and brought them under the check of Gamaliel's advice--to let
those men alone, and see what would be the issue; but here the storm
arises from another point. The civil power, not now, as usual (for
aught that appears) stirred up by the ecclesiastics, acts by itself in
the persecution. But Herod, though originally of an Edomite family, yet
seems to have been a proselyte to the Jewish religion; for Josephus
says he was zealous for the Mosaic rites, a bigot for the ceremonies.
He was not only (as Herod Antipas was) tetrarch of Galilee, but had
also the government of Judea committed to him by Claudius the emperor,
and resided most at Jerusalem, where he was at this time. Three things
we are here told he did--
I. He stretched forth his hands to vex certain of the church, v. 1. His
stretching forth his hands to it intimates that his hands had been tied
up by the restraints which perhaps his own conscience held him under in
this matter; but now he broke through them, and stretched forth his
hands deliberately, and of malice prepense. Herod laid hands upon some
of the church to afflict them, so some read it; he employed his
officers to seize them, and take them into custody, in order to their
being prosecuted. See how he advances gradually. 1. He began with some
of the members of the church, certain of them that were of less note
and figure; played first at small game, but afterwards flew at the
apostles themselves. His spite was at the church, and, with regard to
those he gave trouble to, it was not upon any other account, but
because they belonged to the church, and so belonged to Christ. 2. He
began with vexing them only, or afflicting them, imprisoning them,
fining them, spoiling their houses and goods, and other ways molesting
them; but afterwards he proceeded to greater instances of cruelty.
Christ's suffering servants are thus trained up by less troubles for
greater, that tribulation may work patience, and patience experience.
II. He killed James the brother of John with the sword, v. 2. We are
here to consider, 1. Who the martyr was: it was James the brother of
John; so called to distinguish him from the other James the brother of
Joses. This was called Jacobus major--James the greater; that,
minor--the less. This who was here crowned with martyrdom was one of
the first three of Christ's disciples, one of those that were the
witnesses of his transfiguration and agony, whereby he was prepared for
martyrdom; he was one of those whom Christ called Boanerges--Sons of
thunder; and perhaps by his powerful awakening preaching he had
provoked Herod, or those about him, as John Baptist did the other
Herod, and that was the occasion of his coming into this trouble. He
was one of those sons of Zebedee whom Christ told that they should
drink of the cup that he was to drink of, and be baptized with the
baptism that he was to be baptized with, Matt. xx. 23. And now those
words of Christ were made good in him; but it was in order to his
sitting at Christ's right hand; for if we suffer with him, we shall
reign with him. He was one of the twelve who were commissioned to
disciple all nations; and to take him off now, before he had removed
from Jerusalem, was like Cain's killing Abel when the world was to be
peopled, and one man was then more than many at another time. To kill
an apostle now was killing he knew not how many. But why would God
permit it? If the blood of his saints, much more the blood of apostles,
is precious in his eyes, and therefore, we may be sure, is not shed but
upon a valuable consideration. Perhaps God intended hereby to awaken
the rest of the apostles to disperse themselves among the nations, and
not to nestle any longer at Jerusalem. Or it was to show that though
the apostles were appointed to plant the gospel in the world, yet if
they were taken off God could do his work without them, and would do
it. The apostle died a martyr, to show the rest of them what they must
expect, that they might prepare accordingly. The tradition that they
have in the Romish church, that this James had been before this in
Spain, and had planted the gospel there, is altogether groundless; nor
is there any certainty of it, or good authority for it. 2. What kind of
death he suffered: He was slain with the sword, that is, his head was
cut off with a sword, which was looked upon by the Romans to be a more
disgraceful way of being beheaded than with an axe; so Lorinus.
Beheading was not ordinarily used among the Jews; but, when kings gave
verbal orders for private and sudden executions, this manner of death
was used, as most expeditious; and it is probable that this Herod
killed James, as the other Herod killed John Baptist, privately in the
prison. It is strange that we have not a more full and particular
account of the martyrdom of this great apostle, as we had of Stephen.
But even this short mention of the thing is sufficient to let us know
that the first preachers of the gospel were so well assured of the
truth of it that they sealed it with their blood, and thereby have
encouraged us, if at any time we are called to it, to resist unto blood
too. The Old-Testament martyrs were slain with the sword (Heb. xi. 37),
and Christ came not to send peace, but a sword (Matt. x. 34), in
preparation for which we must arm ourselves with the sword of the
Spirit, which is the word of God, and then we need not fear what the
sword of men can do unto us.
III. He imprisoned Peter, of whom he had heard most, as making the
greatest figure among the apostles and whom therefore he would be proud
of the honour of taking off. Observe here, 1. When he had beheaded
James, he proceeded further, he added, to take Peter also. Note, Blood
to the blood-thirsty does but make them more so, and the way of
persecution, as of other sins, is downhill; when men are in it, they
cannot easily stop themselves; when they are in they find they must on.
Male facta male factis tegere ne perpluant--One evil deed is covered
with another, so that there is no passage through them. Those that take
one bold step in a sinful way give Satan advantage against them to
tempt them to take another, and provoke God to leave them to
themselves, to go from bad to worse. It is therefore our wisdom to take
heed of the beginnings of sin. 2. He did this because he saw it pleased
the Jews. Observe, The Jews made themselves guilty of the blood of
James by showing themselves well pleased with it afterwards, though
they had not excited Herod to it. There are accessaries ex post
facto--after the fact; and those will be reckoned with as persecutors
who take pleasure in others' persecuting, who delight to see good men
ill used, and cry, Aha, so would we have it, or at least secretly
approve of it. For bloody persecutors, when they perceive themselves
applauded for that which every one ought to cry shame upon them for,
are encouraged to go on, and have their hands strengthened and their
hearts hardened, and the checks of their own consciences smothered;
nay, it is as strong a temptation to them to do the like as it was here
to Herod, because he saw it pleased the Jews. Though he had no reason
to fear displeasing them if he did not, as Pilate condemned Christ, yet
he hoped to please them by doing it, and so to make an interest among
them, and make amends for displeasing them in something else. Note,
Those make themselves an easy prey to Satan who make it their business
to please men. 3. Notice is taken of the time when Herod laid hold on
Peter: Then were the days of unleavened bread. It was at the feast of
the passover, when their celebrating the memorial of their typical
deliverance should have led them to the acceptance of their spiritual
deliverance; instead of this, they, under pretence of zeal for the law,
were most violently fighting against it, and, in the days of unleavened
bread, were most soured and embittered with the old leaven of malice
and wickedness. At the passover, when the Jews came from all parts to
Jerusalem to keep the feast, they irritated one another against the
Christians and Christianity, and were then more violent than at other
times. 4. Here is an account of Peter's imprisonment (v. 4): When he
had laid hands on him, and, it is likely, examined him, he put him in
prison, into the inner prison; some say, into the same prison into
which he and the other apostles were cast some years before, and were
rescued out of it by an angel, ch. v. 18. He was delivered to four
quaternions of soldiers, that is, to sixteen, who were to be a guard
upon him, four at a time, that he should not make his escape, nor be
rescued by his friends. Thus they thought they had him fast. 5. Herod's
design was, after Easter, to bring him forth unto the people. (1.) He
would make a spectacle of him. Probably he had put James to death
privately, which the people had complained of, not because it was an
unjust thing to put a man to death without giving him a public hearing,
but because it deprived them of the satisfaction of seeing him
executed; and therefore Herod, now he knows their minds, will gratify
them with the sight of Peter in bonds, of Peter upon the block, that
they may feed their eyes with such a pleasing spectacle. And very
ambitious surely he was to please the people who was willing thus to
please them! (2.) He would do this after Easter, meta to pascha--after
the passover, certainly so it ought to be read, for it is the same word
that is always so rendered; and to insinuate the introducing of a
gospel-feast, instead of the passover, when we have nothing in the New
Testament of such a thing, is to mingle Judaism with our Christianity.
Herod would not condemn him till the passover was over, some think, for
fear lest he should have such an interest among the people that they
should demand the release of him, according to the custom of the feast:
or, after the hurry of the feast was over, and the town was empty, he
would entertain them with Peter's public trial and execution. Thus was
the plot laid, and both Herod and the people long to have the feast
over, that they may gratify themselves with this barbarous
entertainment.
Peter's Imprisonment and Deliverance.
5 Peter therefore was kept in prison: but prayer was made without
ceasing of the church unto God for him. 6 And when Herod would have
brought him forth, the same night Peter was sleeping between two
soldiers, bound with two chains: and the keepers before the door kept
the prison. 7 And, behold, the angel of the Lord came upon him, and a
light shined in the prison: and he smote Peter on the side, and raised
him up, saying, Arise up quickly. And his chains fell off from his
hands. 8 And the angel said unto him, Gird thyself, and bind on thy
sandals. And so he did. And he saith unto him, Cast thy garment about
thee, and follow me. 9 And he went out, and followed him; and wist
not that it was true which was done by the angel; but thought he saw a
vision. 10 When they were past the first and the second ward, they
came unto the iron gate that leadeth unto the city; which opened to
them of his own accord: and they went out, and passed on through one
street; and forthwith the angel departed from him. 11 And when Peter
was come to himself, he said, Now I know of a surety, that the Lord
hath sent his angel, and hath delivered me out of the hand of Herod,
and from all the expectation of the people of the Jews. 12 And when
he had considered the thing, he came to the house of Mary the mother of
John, whose surname was Mark; where many were gathered together
praying. 13 And as Peter knocked at the door of the gate, a damsel
came to hearken, named Rhoda. 14 And when she knew Peter's voice, she
opened not the gate for gladness, but ran in, and told how Peter stood
before the gate. 15 And they said unto her, Thou art mad. But she
constantly affirmed that it was even so. Then said they, It is his
angel. 16 But Peter continued knocking: and when they had opened the
door, and saw him, they were astonished. 17 But he, beckoning unto
them with the hand to hold their peace, declared unto them how the Lord
had brought him out of the prison. And he said, Go show these things
unto James, and to the brethren. And he departed, and went into another
place. 18 Now as soon as it was day, there was no small stir among
the soldiers, what was become of Peter. 19 And when Herod had sought
for him, and found him not, he examined the keepers, and commanded that
they should be put to death. And he went down from Judaea to Caesarea,
and there abode.
We have here an account of Peter's deliverance out of prison, by which
the design of Herod against him was defeated, and his life preserved
for further service, and a stop given to this bloody torrent. Now,
I. One thing that magnified his deliverance was that it was a signal
answer to prayer (v. 5): Peter was kept in prison with a great deal of
care, so that it was altogether impossible, either by force or by
stealth, to get him out. But prayer was made without ceasing of the
church unto God for him, for prayers and tears are the church's arms;
therewith she fights, not only against her enemies, but for her
friends: and to these means they have recourse. 1. The delay of Peter's
trial gave them time for prayer. It is probable that James was hurried
off so suddenly and so privately that they had not time to pray for
him, God so ordering it that they should not have space to pray, when
he designed they should not have the thing they prayed for. James must
be offered upon the sacrifice and service of their faith, and therefore
prayer for him is restrained and prevented; but Peter must be continued
to them, and therefore prayer for him is stirred up, and time is given
them for it, by Herod's putting off the prosecution. Howbeit, he meant
not so, neither did his heart think so. 2. They were very particular in
their prayers for him, that it would please God, some way or other, to
defeat Herod's purpose, and to snatch the lamb out of the jaws of the
lion. The death of James alarmed them to a greater fervency in their
prayer for Peter; for, if they be broken thus with breach upon breach,
they fear that the enemy will make a full end. Stephen is not, and
James is not, and will they take Peter also? All these things are
against them; this will be sorrow upon sorrow, Phil. ii. 27. Note,
Though the death and sufferings of Christ's ministers may be made
greatly to serve the interests of Christ's kingdom, yet it is the duty
and concern of the church earnestly to pray for their life, liberty,
and tranquillity; and sometimes Providence orders it that they are
brought into imminent danger, to stir up prayer for them. 3. Prayer was
made without ceasing; it was, proseuche ektenes--fervent prayer. It is
the word that is used concerning Christ's praying in his agony more
earnestly; it is the fervent prayer of the righteous man, that is
effectual, and availeth much. Some think it denotes the constancy and
continuance of their prayers; so we take it: They prayed without
ceasing. It was an extended prayer; they prayed for his release in
their public assemblies (private ones, perhaps, for fear of the Jews);
then they went home, and prayed for it in their families; then retired
into their closets, and prayed for it there; so they prayed without
ceasing: or first one knot of them, and then another, and then a third,
kept a day of prayer, or rather a night of prayer, for him, v. 12.
Note, Times of public distress and danger should be praying times with
the church; we must pray always, but then especially.
II. Another thing that magnified his deliverance was that when the
king's commandment and decree drew near to be put in execution, then
his deliverance was wrought, as Esth. ix. 1, 2. Let us observe when his
deliverance came. 1. It was the very night before Herod designed to
bring him forth, which made it to be so much the greater consolation to
his friends and confusion to his enemies. It is probable some who had
an interest in Herod, or those about him, had been improving it to get
a discharge for Peter, but in vain; Herod resolves he shall die. And
now they despair of prevailing in this way, for to-morrow is the day
set for the bringing of him forth; and, it is likely, they will make as
quick work with him as with his Master; and now God opened a door of
escape for him. Note, God's time to help is when things are brought to
the last extremity, when there is none shut up nor left (Deut. xxxii.
36), and for this reason it has been said, "The worse the better." When
Isaac is bound upon the altar, and the knife in the hand, and the hand
stretched out to slay him, then Jehovah--jireh, the Lord will provide.
2. It was when he was fast bound with two chains, between two soldiers;
so that if he offer to stir he wakes them; and, besides this, though
the prison-doors, no doubt, were locked and bolted, yet, to make sure
work, the keepers before the door kept the prison, that no one might so
much as attempt to rescue him. Never could the art of man do more to
secure a prisoner. Herod, no doubt, said, as Pilate (Matt. xxvii. 65),
make it as sure as you can. When men will think to be too hard for God,
God will make it appear that he is too hard for them. 3. It was when he
was sleeping between the soldiers, fast asleep; (1.) Not terrified with
his danger, though it was very imminent, and there was no visible way
for his escape. There was but a step between him and death, and yet he
could lay himself down in peace, and sleep--sleep in the midst of his
enemies--sleep when, it may be, they were awake, having a good cause
that he suffered for, and a good conscience that he suffered with, and
being assured that God would issue his trial that way that should be
most for his glory. Having committed his cause to him that judgeth
righteously, his soul dwells at ease; and even in prison, between two
soldiers, God gives him sleep, as he doth to his beloved. (2.) Not
expecting his deliverance. He did not keep awake, looking to the right
hand, or to the left, for relief, but lay asleep, and was perfectly
surprised with his deliverance. Thus the church (Ps. cxxvi. 1): We were
like those that dream.
III. It also magnified his deliverance very much that an angel was sent
from heaven on purpose to rescue him, which made his escape both
practicable and warrantable. This angel brought him a legal discharge,
and enabled him to make use of it.
1. The angel of the Lord came upon him; epeste--stood over him. He
seemed as one abandoned by men, yet not forgotten of his God; The Lord
thinketh upon him. Gates and guards kept all his friends from him, but
could not keep the angels of God from him: and they invisibly encamp
round about those that fear God, to deliver them (Ps. xxxiv. 7), and
therefore they need not fear, though a host of enemies encamp against
them, Ps. xxvii. 3. Wherever the people of God are, and however
surrounded, they have a way open heavenward, nor can any thing
intercept their intercourse with God.
2. A light shone in the prison. Though it is a dark place, and in the
night, Peter shall see his way clear. Some observe that we do not find
in the Old Testament that where angels appeared the light shone round
about them; for that was a dark dispensation, and the glory of angels
was then veiled. But in the New Testament, when mention is made of the
appearing of the angels, notice is taken of the light that they
appeared in; for it is by the gospel that the upper world is brought to
light. The soldiers to whom Peter was chained were either struck into a
deep sleep for the present (as Saul and his soldiers were when David
carried off his spear and cruise of water), or, if they were awake, the
appearance of the angel made them to shake, and to become as dead men,
as it was with the guard set on Christ's sepulchre.
3. The angel awoke Peter, by giving him a blow on his side, a gentle
touch, enough to rouse him out of his sleep, though so fast asleep that
the light that shone upon him did not awaken him. When good people
slumber in a time of danger, and are not awakened by the light of the
word, and the discoveries it gives them, let them expect to be smitten
on the side by some sharp affliction; better be raised up so than left
asleep. The language of this stroke was, Arise up quickly; not as if
the angel feared coming short by his delay, but Peter must not be
indulged in it. When David hears the sound of the going on the tops of
the mulberry trees, then he must rise up quickly, and bestir himself.
4. His chains fell off from his hands. It seems they had handcuffed
him, to make him sure, but God loosed his bands; and, if they fall off
from his hands, it is as well as if he had the strength of Samson to
break them like threads of tow. Tradition makes a mighty rout about
these chains, and tells a formal story that one of the soldiers kept
them for a sacred relic, and they were long after presented to Eudoxia
the empress, and I know not what miracles are said to have been wrought
by them; and the Romish church keeps a feast on the first of August
yearly in remembrance of Peter's chains, festum vinculorum Petri--The
feast of Peter's chains; whereas this was at the passover. Surely they
are thus fond of Peter's chains in hope with them to enslave the world!
5. He was ordered to dress himself immediately, and follow the angel;
and he did so, v. 8, 9. When Peter was awake he knew not what to do but
as the angel directed him. (1.) He must gird himself; for those that
slept in their clothes ungirded themselves, so that they had nothing to
do, when they got up, but to fasten their girdles. (2.) He must bind on
his sandals, that he might be fit to walk. Those whose bonds are loosed
by the power of divine grace must have their feet shod with the
preparation of the gospel of peace. (3.) He must cast his garments
about him, and come away as he was, and follow the angel; and he might
go with a great deal of courage and cheerfulness who had a messenger
from heaven for his guide and guard. He went out, and followed him.
Those who are delivered out of a spiritual imprisonment must follow
their deliverer, as Israel when they went out of the house of bondage
did; they went out, not knowing whither they went, but whom they
followed. Now it is said, when Peter went out after the angel, he knew
not that it was true which was done by the angel, that it was really a
matter of fact, but thought he saw a vision; and, if he did, it was not
the first he had seen: but by this it appears that a heavenly vision
was so plain, and carried so much of its own evidence along with it,
that it was difficult to distinguish between what was done in fact and
what was done in vision. When the Lord brought back the captivity of
his people we were like those that dream, Ps. cxxvi. 1. Peter was so;
he thought the news was too good to be true.
6. He was led safely by the angel out of danger, v. 10. Guards were
kept at one pass and at another, which they were to make their way
through when they were out of the prison, and they did so without any
opposition; nay, for aught that appears, without any discovery: either
their eyes were closed; or their hands were tied, or their hearts
failed them; so it was that the angel and Peter safely passed the first
and second ward. Those watchmen represented the watchmen of the Jewish
church, on whom God had poured out a spirit of slumber, eyes that they
should not see and ears that they should not hear, Rom. xi. 8. His
watchmen are blind, sleeping, lying down, and loving to slumber. But
still there is an iron gate, after all, that will stop them, and, if
the guards can but recover themselves, there they may recover their
prisoner, as Pharaoh hoped to retake Israel at the Red Sea. However, up
to that gate they march, and, like the Red Sea before Israel, it opened
to them. They did not so much as put a hand to it, but it opened of its
own accord, by an invisible power; and thus was fulfilled in the letter
what was figuratively promised to Cyrus (Isa. xlv. 1, 2): I will open
before him the two-leaved gates, will break in pieces the gates of
brass, and cut in sunder the bars of iron. And probably the iron gate
shut again of itself, that none of the guards might pursue Peter. Note,
When God will work salvation for his people, no difficulties in their
way are insuperable; but even gates of iron are made to open of their
own accord. This iron gate led him into the city out of the castle or
tower; whether within the gates of the city or without is not certain,
so that, when they were through this, they were got into the street.
This deliverance of Peter represents to us our redemption by Christ,
which is often spoken of as the setting of prisoners free, not only the
proclaiming of liberty to the captives, but the bringing of them out of
the prison-house. The application of the redemption in the conversion
of souls is the sending forth of the prisoners, by the blood of the
covenant, out of the pit wherein is no water, Zech. ix. 11. The grace
of God, like this angel of the Lord, brings light first into the
prison, by the opening of the understanding, smites the sleeping sinner
on the side by the awakening of the conscience, causes the chains to
fall off from the hands by the renewing of the will, and then gives the
word of command, Gird thyself, and follow me. Difficulties are to be
passed through, and the opposition of Satan and his instruments, a
first and second ward, an untoward generation, from which we are
concerned to save ourselves; and we shall be saved by the grace of God,
if we put ourselves under the divine conduct. And at length the iron
gate shall be opened to us, to enter into the New Jerusalem, where we
shall be perfectly freed from all the marks of our captivity, and
brought into the glorious liberty of the children of God.
7. When this was done, the angel departed from him, and left him to
himself. He was out of danger from his enemies, and needed no guard. He
knew where he was, and how to find out his friends, and needed no
guide, and therefore his heavenly guard and guide bids him farewell.
Note, Miracles are not to be expected when ordinary means are to be
used. When Peter has now no more wards to pass, nor iron gates to get
through, he needs only the ordinary invisible ministration of the
angels, who encamp round about those that fear God, and deliver them.
IV. Having seen how his deliverance was magnified, we are next to see
how it was manifested both to himself and others, and how, being made
great, it was made known. We are here told,
1. How Peter came to himself, and so came himself to the knowledge of
it, v. 11. So many strange and surprising things coming together upon a
man just awoke out of sleep put him for the present into some
confusion; so that he knew not where he was, nor what he did, nor
whether it was fancy or fact; but at length Peter came to himself, was
thoroughly awake, and found that it was not a dream, but a real thing:
"Now I know of a surety, now I know alethos--truly, now I know that it
is truth, and not an illusion of the fancy. Now I am well satisfied
concerning it that the Lord Jesus hath sent his angel, for angels are
subject to him and go on his errands, and by him hath delivered me out
of the hands of Herod, who thought he had me fast, and so hath
disappointed all the expectation of the people of the Jews, who doubted
not to see Peter cut off the next day, and hoped it was the one neck of
Christianity, in which it would all be struck off at one blow." For
this reason it was a cause of great expectation, among not only the
common people, but the great people of the Jews. Peter, when he
recollected himself, perceived of a truth what great things God had
done for him, which at first he could not believe for joy. Thus souls
who are delivered out of a spiritual bondage are not at first aware
what God has wrought in them. Many have the truth of grace that want
the evidence of it. They are questioning whether there be indeed this
change wrought in them, or whether they have not been all this while in
a dream. But when the Comforter comes, whom the Father will send sooner
or later, he will let them know of a surety what a blessed change is
wrought in them, and what a happy state they are brought into.
2. How Peter came to his friends, and brought the knowledge of it to
them. Here is a particular account of this, and it is very interesting.
(1.) He considered the thing (v. 12), considered how imminent his
danger was, how great his deliverance; and now what has he to do? What
improvement must he make of this deliverance? What must he do next?
God's providence leaves room for the use of our prudence; and, though
he has undertaken to perform and perfect what he has begun, yet he
expects we should consider the thing.
(2.) He went directly to a friend's house, which, it is likely, lay
near to the place where he was; it was the house of Mary, a sister of
Barnabas, and mother of John Mark, whose house, it should seem, was
frequently made use of for the private meeting of the disciples, either
because it lay obscure, or because she was more forward than others
were to open her doors to them; and, no doubt, it was, like the house
of Obededom, blessed for the ark's sake. A church in the house makes it
a little sanctuary.
(3.) There he found many that were gathered together praying, at the
dead time of the night, praying for Peter, who was the next day to come
upon his trial, that God would find out some way or other for his
deliverance. Observe, [1.] They continued in prayer, in token of their
importunity; they did not think it enough once to have presented his
case to God, but they did it again and again. Thus men ought always to
pray, and not to faint. As long as we are kept waiting for a mercy we
must continue praying for it. [2.] It should seem that now when the
affair came near to a crisis, and the very next day was fixed for the
determining of it, they were more fervent in prayer than before; and it
was a good sign that God intended to deliver Peter when he thus stirred
up a spirit of prayer for his deliverance, for he never said to the
seed of Jacob, Seek ye my face in vain. [3.] They gathered together for
prayer on this occasion; though this would made them obnoxious to the
government if they were discovered, yet they know what an encouragement
Christ gave to joint-prayer, Matt. xviii. 19, 20. And it was always the
practice of God's praying people to unite their forces in prayer, as 2
Chron. xx. 4; Esth. iv. 16. [4.] They were many that were got together
for this work, as many perhaps as the room would hold; and first one
prayed, and then another, of those who gave themselves to the word and
prayer, the rest joining with them; or, if they had not ministers among
them, no doubt but there were many private Christians that knew how to
pray, and to pray pertinently, and to continue long in prayer when the
affections of those who joined were so stirred as to keep pace with
them upon such an occasion. This was in the night, when others were
asleep, which was an instance both of their prudence and of their zeal.
Note, It is good for Christians to have private meetings for prayer,
especially in times of distress, and not to let fall nor forsake such
assemblies. [5.] Peter came to them when they were thus employed, which
was an immediate present answer to their prayer. It was as if God
should say, "You are praying that Peter may be restored to you; now
here he is." While they are yet speaking, I will hear, Isa. lxv. 24.
Thus the angel was sent with an answer of peace to Daniel's prayer,
while he was praying, Dan. ix. 20, 21. Ask, and it shall be given.
(4.) He knocked at the gate, and had much ado to get them to let him in
(v. 13-16): Peter knocked at the door of the gate, designing by it to
awaken them out of their sleep, and, for aught that appears, not
knowing that he disturbed them in their devotions. Yet, if his friends
were permitted to speak with him in private in the prison, it is
possible he might know of this appointment, and it was this which he
recollected and considered when he determined to go to that house,
where he knew he should find many of his friends together. Now when he
knocked there, [1.] A damsel came to hearken; not to open the door till
she knew who was there, a friend or a foe, and what their business was,
fearing informers. Whether this damsel was one of the family or one of
the church, whether a servant or a daughter, does not appear; it should
seem, by her being named, that she was of note among the Christians,
and more zealously affected to the better part than most of her age.
[2.] She knew Peter's voice, having often heard him pray, and preach,
and discourse, with a great deal of pleasure. But, instead of letting
him in immediately out of the cold, she opened not the gate for
gladness. Thus sometimes, in a transport of affection to our friends,
we do that which is unkind. In an ecstasy of joy she forgets herself,
and opened not the gate. [3.] She ran in, and probably went up to an
upper room where they were together, and told them that Peter was
certainly at the gate, though she had not courage enough to open the
gate, for fear she should be deceived, and it should be the enemy. But,
when she spoke of Peter's being there, they said, "Thou art mad; it is
impossible it should be he, for he is in prison." Sometimes that which
we most earnestly wish for we are most backward to believe, because we
are afraid of imposing upon ourselves, as the disciples, who, when
Christ had risen, believed not for joy. However, she stood to it that
it was he. Then said they, It is his angel, v. 15. First, "It is a
messenger from him, that makes use of his name;" so some take it;
angelos often signifies no more than a messenger. It is used of John's
messengers (Luke vii. 24, 27), of Christ's, Luke ix. 52. When the
damsel was confident it was Peter, because she knew his voice, they
thought it was because he that stood at the door had called himself
Peter, and therefore offer this solution of the difficulty, "It is one
that comes with an errand from him, and thou didst mistake as if it had
been he himself." Dr. Hammond thinks this the easiest way of
understanding it. Secondly, "It is his guardian angel, or some other
angel that has assumed his shape and voice, and stands at the gate in
his resemblance." Some think that they supposed his angel to appear as
a presage of his death approaching; and this agrees with a notion which
the vulgar have, that sometimes before persons have died their ward has
been seen, that is, some spirit exactly in their likeness for
countenance and dress, when they themselves have been at the same time
in some other place; they call it their ward, that is, their angel, who
is their guard. If so, they concluded this an ill omen, that their
prayers were denied, and that the language of the apparition was, "Let
it suffice you, Peter must die, say no more of that matter." And, if we
understand it so, it only proves that they had then such an opinion of
a man's ward being seen a little before his death, but does not prove
that there is such a thing. Others think they took this to be an angel
from heaven, sent to bring them a grant to their prayers. But why
should they imagine that angel to assume the voice and shape of Peter,
when we find not any thing like it in the appearance of angels? Perhaps
they herein spoke the language of the Jews, who had a fond conceit that
every good man has a particular tutelar angel, that has the charge of
him, and sometimes personates him. The heathen called it a good genius,
that attended a man; but, since no other scripture speaks of such a
thing, this alone is too weak to bear the weight of such a doctrine. We
are sure that the angels are ministering spirits for the good of the
heirs of salvation, that they have a charge concerning them, and pitch
their tents round about them; and we need not be solicitous that every
particular saint should have his guardian angel, when we are assured he
has a guard of angels.
(5.) At length they let him in (v. 16): He continued knocking though
they delayed to open to him, and at last they admitted him. The iron
gate which opposed his enlargement opened of itself, without so much as
once knocking at it; but the door of his friend's house that was to
welcome him does not open of its own accord, but must be knocked at,
long knocked at; lest Peter should be puffed up by the honours which
the angel did him, he meets with this mortification, by a seeming
slight which his friends put upon him. But, when they saw him, they
were astonished, were filled with wonder and joy in him, as much as
they were but just now with sorrow and fear concerning him. It was both
surprising and pleasing to them in the highest degree.
(6.) Peter gave them an account of his deliverance. When he came to the
company that were gathered together with so much zeal to pray for him,
they gathered about him with no less zeal to congratulate him on his
deliverance; and herein they were so noisy that when Peter himself
begged them to consider what peril he was yet in, if they should be
overheard, he could not make them hear him, but was forced to beckon to
them with the hand to hold their peace, and had much ado thereby to
command silence, while he declared unto them how the Lord Jesus had by
an angel brought him out of prison; and it is very likely, having found
them praying for his deliverance, he did not part with them till he and
they had together solemnly given thanks to God for his enlargement; or,
if he could not stay to do it, it is probable they staid together to do
it; for what is won by prayer must be worn with praise; and God must
always have the glory of that which we have the comfort of. When David
declares what God had done for his soul, he blesses God who had not
turned away his prayer, Ps. lxvi. 16, 20.
(7.) Peter sent the account to others of his friends: Go, show these
things to James, and to the brethren with him, who perhaps were met
together in another place at the same time, upon the same errand to the
throne of grace, which is one way of keeping up the communion of saints
and wrestling with God in prayer--acting in concert, though at a
distance, like Esther and Mordecai. He would have James and his company
to know of his deliverance, not only that they might be eased of their
pain and delivered from their fears concerning Peter, but that they
might return thanks to God with him and for him. Observe, Though Herod
had slain one James with the sword, yet here was another James, and
that in Jerusalem too, that stood up in his room to preside among the
brethren there; for, when God has work to do, he will never want
instruments to do it with.
(8.) Peter had nothing more to do for the present than to shift for his
own safety, which he did accordingly: He departed, and went into
another place more obscure, and therefore more safe. He knew the town
very well, and knew where to find a place that would be a shelter to
him. Note, Even the Christian law of self-denial and suffering for
Christ has not abrogated and repealed the natural law of
self-preservation, and care for our own safety, as far as God gives an
opportunity of providing for it by lawful means.
V. Having seen the triumph of Peter's friends in his deliverance, let
us next observe the confusion of his enemies thereupon, which was so
much the greater because people's expectation was so much raised of the
putting of him to death. 1. The guards were in the utmost consternation
upon it, for they knew how highly penal it was to them to let a
prisoner escape that they had charge of (v. 18): As soon as it was day,
and they found the prisoner gone, there was no small stir or strife, as
some read it, among the soldiers, what had become of Peter; he is gone,
and nobody knows how or which way. They thought themselves as sure as
could be of him but last night; yet now the bird is flown, and they can
hear no tale nor tidings of him. This set them together by the ears;
one says, "It was your fault;" the other, "Nay, but it was yours;"
having no other way to clear themselves, but by accusing one another.
With us, if but a prisoner for debt escape, the sheriff must answer for
the debt. Thus have the persecutors of the gospel of Christ been often
filled with vexation to see its cause conquering, notwithstanding the
opposition they have given to it. 2. Houses were searched in vain for
the rescued prisoner (v. 19): Herod sought for him, and found him not.
Who can find whom God hath hidden? Baruch and Jeremiah are safe, though
searched for, because the Lord has hidden them, Jer. xxxvi. 26. In
times of public danger, all believers have God for their hiding-place,
which is such a secret, that there the ignorant world cannot find them;
such a strength, that the impotent world cannot reach them. 3. The
keepers were reckoned with for a permissive escape: Herod examined the
keepers, and finding that they could give no satisfactory account how
Peter got away, he commanded that they should be put to death,
according to the Roman law, and that 1 Kings xx. 39, If by any means he
be missing, then shall thy life go for his life. It is probable that
these keepers had been more severe with Peter than they needed to be
(as the jailor, ch. xvi. 24), and had been abusive to him, and to
others that had been their prisoners upon the like account; and now
justly are they put to death for that which was not their fault, and by
him too that had set them to work to vex the church. When the wicked
are thus snared in the work of their own hands, the Lord is known by
the judgments which he executes. Or, if they had not thus made
themselves obnoxious to the justice of God, and it be thought hard that
innocent men should suffer thus for that which was purely the act of
God, we may easily admit the conjectures of some, that though they were
commanded to be put to death, to please the Jews, who were sadly
disappointed by Peter's escape, yet they were not executed; but Herod's
death, immediately after, prevented it. 4. Herod himself retired upon
it: He went down from Judea to Cesarea, and there abode. He was vexed
to the heart, as a lion disappointed of his prey; and the more because
he had so much raised the expectation of the people of the Jews
concerning Peter, had told them how he would very shortly gratify them
with the sight of Peter's head in a charger, which would oblige them as
much as John Baptist's did Herodias; it made him ashamed to be robbed
of this boasting, and to see himself, notwithstanding his confidence,
disabled to make his words good. This is such a mortification to his
proud spirit that he cannot bear to stay in Judea, but away he goes to
Cesarea. Josephus mentions this coming of Herod to Cesarea, at the end
of the third year of his reign over all Judea (Antiq. 19. 343), and
says, he came thither to solemnize the plays that were kept there, by a
vast concourse of the nobility and gentry of the kingdom, for the
health of Caesar, and in honour of him.
The Death of Herod.
20 And Herod was highly displeased with them of Tyre and Sidon: but
they came with one accord to him, and, having made Blastus the king's
chamberlain their friend, desired peace; because their country was
nourished by the king's country. 21 And upon a set day Herod, arrayed
in royal apparel, sat upon his throne, and made an oration unto them.
22 And the people gave a shout, saying, It is the voice of a god, and
not of a man. 23 And immediately the angel of the Lord smote him,
because he gave not God the glory: and he was eaten of worms, and gave
up the ghost. 24 But the word of God grew and multiplied. 25 And
Barnabas and Saul returned from Jerusalem, when they had fulfilled
their ministry, and took with them John, whose surname was Mark.
In these verses we have,
I. The death of Herod. God reckoned with him, not only for his putting
James to death, but for his design and endeavour to put Peter to death;
for sinners will be called to an account, not only for the wickedness
of their deeds, but for the wickedness of their endeavours (Ps. xxviii.
4), for the mischief they have done and the mischief they would have
done. It was but a little while that Herod lived after this. Some
sinners God makes quick work with. Observe,
1. How the measure of his iniquity was filled up: it was pride that did
it; it is this that commonly goes more immediately before destruction,
and a haughty spirit before a fall. Nebuchadnezzar had been a very
bloody man, and a great persecutor; but the word that was in the king's
mouth when the judgments of God fell upon him was a proud word: Is not
this great Babylon that I have built? Dan. iv. 30, 31. It is the glory
of God to look on every one that is proud, and bring him low, Job xl.
12. The instance of it here is very remarkable, and shows how God
resists the proud.
(1.) The men of Tyre and Sidon had, it seems, offended Herod. Those
cities were now under the Roman yoke, and they had been guilty of some
misdemeanours which Herod highly resented, and was resolved they should
feel his resentment. Some very small matter would serve such a proud
imperious man as Herod was for a provocation, where he was disposed to
pick a quarrel. He was highly displeased with this people, and they
must be made to know that his wrath was as the roaring of a lion, as
messengers of death.
(2.) The offenders truckled, being convinced, if not that they had done
amiss, yet that it was in vain to contend with such a potent adversary,
who, right or wrong, would be too hard for them; they submitted and
were willing upon any terms to make peace with him. Observe, [1.] The
reason why they were desirous to have the matter accommodated: Because
their country was nourished by the king's country. Tyre and Sidon were
trading cities, and had little land belonging to them, but were always
supplied with corn from the land of Canaan; Judah and Israel traded in
their market, with wheat, and honey, and oil, Ezek. xxvii. 17. Now if
Herod should make a law to prohibit the exportation of corn to Tyre and
Sidon (which they knew not but a man so revengeful as he might soon do,
not caring how many were famished by it), their country would be
undone; so that it was their interest to keep in with him. And is it
not then our wisdom to make our peace with God, and humble ourselves
before him, who have a much more constant and necessary dependence upon
him than one country can have upon another? for in him we live, and
move, and have our being. [2.] The method they took to prevent a
rupture: They made Blastus the king's chamberlain their friend,
probably with bribes and good presents; that is usually the way for men
to make courtiers their friends. And it is the hard fate of princes
that they must have not only their affairs, but their affections too,
governed by such mercenary tools; yet such men as Herod, that will not
be governed by reason, had better be so governed than by pride and
passion. Blastus had Herod's ear, and has the art of mollifying his
resentments; and a time is fixed for the ambassadors of Tyre and Sidon
to come and make a public submission, to beg his majesty's pardon,
throw themselves upon his clemency, and promise never again to offend
in the like manner; and that which will thus feed his pride shall serve
to cool his passion.
(3.) Herod appeared in all the pomp and grandeur he had: He was arrayed
in his royal apparel (v. 21), and sat upon his throne. Josephus gives
an account of this splendid appearance which Herod made upon this
occasion--Antiq. 19. 344. He says that Herod at this time wore a robe
of cloth of silver, so richly woven, and framed with such art, that
when the sun shone it reflected the light with such a lustre as dazzled
the eyes of the spectators, and struck an awe upon them. Foolish people
value men by their outward appearance; and no better are those who
value themselves by the esteem of such, who court it, and recommend
themselves to it as Herod did, who thought to make up the want of a
royal heart with his royal apparel; and sat upon his throne, as if that
gave him a privilege to trample upon all about him as his footstool.
(4.) He made a speech to the men of Tyre and Sidon, a fine oration, in
which, probably, after he had aggravated their fault, and commended
their submission, he concluded with an assurance that he would pass by
their offence and receive them into his favour again--proud enough that
he had it in his power whom he would to keep alive, as well as whom he
would to slay; and probably he kept them in suspense as to what their
doom should be, till he made this oration to them, that the act of
grace might come to them with the more pleasing surprise.
(5.) The people applauded him, the people that had a dependence upon
him, and had benefit by his favour, they gave a shout; and this was
what they shouted, It is the voice of a god, and not of a man, v. 22.
God is great and good, and they thought such was Herod's greatness in
his apparel and throne, and such his goodness in forgiving them, that
he was worthy to be called no less than a god; and perhaps his speech
was delivered with such an air of majesty, and a mixture of clemency
with it, as affected the auditors thus. Or, it may be, it was not from
any real impression made upon their minds, or any high or good thoughts
they had indeed conceived of him; but, how meanly soever they thought
of him, they were resolved thus to curry favour with him, and
strengthen the new-made peace between him and them. Thus great men are
made an easy prey to flatterers if they lend an ear to them, and
encourage them. Grotius here observes that, though magistrates are
called gods (Ps. lxxxii. 1), yet kings or monarchs, that is, single
persons, are not, lest countenance should thereby be given to the
Gentiles, who gave divine honours to their kings alive and dead, as
here; but they are a college of senators, or a bench of judges, that
are called gods--In collegio toto senatorum non idem erat periculi;
itaque eos, non autem reges, invenimus dictos elohim. Those that live
by sense vilify God, as if he were altogether such a one as themselves,
and deify men, as if they were gods; having their persons in
admiration, because of advantage. This is not only a great affront to
God, giving that glory to others which is due to him alone, but a great
injury to those who are thus flattered, as it makes them forget
themselves, and so puffs them up with pride that they are in the utmost
danger possible of falling into the condemnation of the devil.
(6.) These undue praises he took to himself, pleased himself with them,
and prided himself in them; and this was his sin. We do not find that
he had given any private orders to his confidants to begin such a
shout, or to put those words into the mouths of the people, nor that he
returned them thanks for the compliment and undertook to answer their
opinion of him. But his fault was that he said nothing, did not rebuke
their flattery, nor disown the title they had given him, nor give God
the glory (v. 23); but he took it to himself, was very willing it
should terminate in himself, and that he should be thought a god and
have divine honours paid him. Si populus vult decipi, decipiatur--if
the people will be deceived, let them. And it was worse in him who was
a Jew, and professed to believe in one God only, than it was in the
heathen emperors, who had gods many and lords many.
2. How his iniquity was punished: Immediately (v. 23) the angel of the
Lord smote him (by the order of Christ, for to him all judgment is
committed), because he gave not God the glory (for God is jealous for
his own honour, and will be glorified upon those whom he is not
glorified by); and he was eaten of worms above ground, and gave up the
ghost. Now he was reckoned with for vexing the church of Christ,
killing James, imprisoning Peter, and all the other mischiefs he had
done. Observe in the destruction of Herod,
(1.) It was no less than an angel that was the agent--the angel of the
Lord, that angel that was ordered and commissioned to do it, or that
angel that used to be employed in works of this nature, the destroying
angel: or the angel, that is, that angel that delivered Peter in the
former part of the chapter--that angel smote Herod. For those
ministering spirits are the ministers either of divine justice or of
divine mercy, as God is pleased to employ them. The angel smote him
with a sore disease just at that instant when he was strutting at the
applauses of the people, and adoring his own shadow. Thus the king of
Tyre said in his pride, I am a god, I sit in the seat of God; and set
his heart as the heart of God; but he shall be a man, and no God, a
weak mortal man, in the hand of him that slayeth him (Ezek. xxviii.
2-9), so Herod here. Potent princes must know, not only that God is
omnipotent, but that angels also are greater in power and might than
they. The angel smote him, because he gave not the glory to God; angels
are jealous for God's honour, and as soon as ever they have commission
are ready to smite those that usurp his prerogatives, and rob God of
his honour.
(2.) It was no more than a worm that was the instrument of Herod's
destruction: He was eaten of worms, genomenos skolekobrotos--he became
worm-eaten, so it must be read; rotten he was, and he became like a
piece of rotten wood. The body in the grave is destroyed by worms, but
Herod's body putrefied while he was yet alive, and bred the worms which
began to feed upon it betimes; so Antiochum, that great persecutor,
died. See here, [1.] What vile bodies those are which we carry about
with us; they carry about with them the seeds of their own dissolution,
by which they will soon be destroyed whenever God does but speak the
word. Surprising discoveries have of late been made by microscopes of
the multitude of worms that there are in human bodies, and how much
they contribute to the diseases of them, which is a good reason why we
should not be proud of our bodies, or of any of their accomplishments,
and why we should not pamper our bodies, for this is but feeding the
worms, and feeding them for the worms. [2.] See what weak and
contemptible creatures God can make the instruments of his justice,
when he pleases. Pharaoh is plagued with lice and flies, Ephraim
consumed as with a moth, and Herod eaten with worms. [3.] See how God
delights not only to bring down proud men, but to bring them down in
such a way as is most mortifying, and pours most contempt upon them.
Herod is not only destroyed, but destroyed by worms, that the pride of
his glory may be effectually stained. This story of the death of Herod
is particularly related by Josephus, a Jew, Antiq. 19. 343-350: "That
Herod came down to Cesarea, to celebrate a festival in honour of
Caesar; that the second day of the festival he went in the morning to
the theatre, clothed with that splendid robe mentioned before; that his
flatterers saluted him as a god, begged that he would be propitious to
them; that hitherto they had reverenced him as a man, but now they
would confess to be in him something more excellent than a mortal
nature. That he did not refuse nor correct this impious flattery (so
the historian expresses it); But, presently after, looking up, he saw
an owl perched over his head, and was at the same instant seized with a
most violent pain in his bowels, and gripes in his belly, which were
exquisite from the very first; that he turned his eyes upon his
friends, and said to this purpose: 'Now I, whom you called a god, and
therefore immortal, must be proved a man, and mortal.' That his torture
continued without intermission, or the least abatement, and then he
died in the fifty-fourth year of his age, when he had been king seven
years."
II. The progress of the gospel after this. 1. The word of God grew and
multiplied, as seed sown, which comes up with a great increase, thirty,
sixty, a hundred fold; wherever the gospel was preached, multitudes
embraced it, and were added to the church by it, v. 24. After the death
of James, the word of God grew; for the church, the more it was
afflicted, the more it multiplied, like Israel in Egypt. The courage
and comfort of the martyrs, and God's owning them, did more to invite
people to Christianity, than their sufferings did to deter them from
it. After the death of Herod the word of God gained ground. When such a
persecutor was taken off by a dreadful judgment, many were thereby
convinced that the cause of Christianity was doubtless the cause of
Christ, and therefore embraced it. 2. Barnabas and Saul returned to
Antioch as soon as they had despatched the business they were sent
upon: When they had fulfilled their ministry, had paid in their money
to the proper persons, and taken care about the due distribution of it
to those for whom it was collected, they returned from Jerusalem.
Though they had a great many friends there, yet at present their work
lay at Antioch; and where our business is there we should be, and no
longer from it than is requisite. When a minister is called abroad upon
any service, when he has fulfilled that ministry, he ought to remember
that he has work to do at home, which wants him there and calls him
thither. Barnabas and Saul, when they went to Antioch, took with them
John, whose surname was Mark, at whose mother's house they had that
meeting for prayer which we read of v. 12. She was sister to Barnabas.
It is probable that Barnabas lodged there, and perhaps Paul with him,
while they were at Jerusalem, and it was that that occasioned the
meeting there at that time (for wherever Paul was he would have some
good work doing), and their intimacy in that family while they were at
Jerusalem occasioned their taking a son of that family with them when
they returned, to be trained up under them, and employed by them, in
the service of the gospel. Educating young men for the ministry, and
entering them into it, is a very good work for elder ministers to take
care of, and of good service to the rising generation.
__________________________________________________________________
A C T S.
CHAP. XIII.
We have not yet met with any things concerning the spreading of the
gospel to the Gentiles which bears any proportion to the largeness of
that commission, "Go, and disciple all nations." The door was opened in
the baptizing of Cornelius and his friends; but since then we had the
gospel preached to the Jews only, ch. xi. 19. It should seem as if the
light which began to shine upon the Gentile world had withdrawn itself.
But here in this chapter that work, that great good work, is revived in
the midst of the years; and though the Jews shall still have the first
offer of the gospel made to them, yet, upon their refusal, the Gentiles
shall have their share of the offer of it. Here is, I. The solemn
ordination of Barnabas and Saul, by divine direction, to the ministry,
to the great work of spreading the gospel among the nations about (and
it is probable that other apostles or apostolical men dispersed
themselves by order from Christ, upon the same errand, ver. 1-3). II.
Their preaching the gospel in Cyprus, and the opposition they met with
there from Elymas the sorcerer, ver. 4-13. III. The heads of a sermon
which Paul preached to the Jews at Antioch in Pisidia, in their
synagogue, which is given us as a specimen of what they usually
preached to the Jews, and the method they took with them, ver. 14-41.
IV. The preaching of the gospel to the Gentiles at their request, and
upon the Jews' refusal of it, wherein the apostles justified themselves
against the displeasure which the Jews conceived at it, and God owned
them, ver. 42-49. V. The trouble which the infidel Jews gave to the
apostles, which obliged them to remove to another place (ver. 50-52),
so that the design of this chapter is to show how cautiously, how
gradually, and with what good reason the apostles carried the gospel
into the Gentile world, and admitted the Gentiles into the church,
which was so great an offence to the Jews, and which Paul is so
industrious to justify in his epistles.
The Mission of Paul and Barnabas.
1 Now there were in the church that was at Antioch certain prophets and
teachers; as Barnabas, and Simeon that was called Niger, and Lucius of
Cyrene, and Manaen, which had been brought up with Herod the tetrarch,
and Saul. 2 As they ministered to the Lord, and fasted, the Holy
Ghost said, Separate me Barnabas and Saul for the work whereunto I have
called them. 3 And when they had fasted and prayed, and laid their
hands on them, they sent them away.
We have here a divine warrant and commission to Barnabas and Saul to go
and preach the gospel among the Gentiles, and their ordination to that
service by the imposition of hands, with fasting and prayer.
I. Here is an account of the present state of the church at Antioch,
which was planted, ch. xi. 20.
1. How well furnished it was with good ministers; there were there
certain prophets and teachers (v. 1), men that were eminent for gifts,
graces, and usefulness. Christ, when he ascended on high, gave some
prophets and some teachers (Eph. iv. 11); these were both. Agabus seems
to have been a prophet and not a teacher, and many were teachers who
were not prophets; but those here mentioned were at times divinely
inspired, and had instructions immediately from heaven upon special
occasions, which gave them the title of prophets; and withal they were
stated teachers of the church in their religious assemblies, expounded
the scriptures, and opened the doctrine of Christ with suitable
applications. These were the prophets, and scribes, or teachers, which
Christ promised to send (Matt. xxiii. 34), such as were every way
qualified for the service of the Christian church. Antioch was a great
city, and the Christians there were many, so that they could not all
meet in one place; it was therefore requisite they should have many
teachers, to preside in their respective assemblies, and to deliver
God's mind to them. Barnabas is first named, probably because he was
the eldest, and Saul last, probably because he was the youngest; but
afterwards the last became first, and Saul more eminent in the church.
Three others are mentioned. (1.) Simeon, or Simon, who for
distinction-sake was called Niger, Simon the Black, from the color of
his hair; like him that with us was surnamed the Black Prince. (2.)
Lucius of Cyrene, who some think (and Dr. Lightfoot inclines to it) was
the same with this Luke that wrote the Acts, originally a Cyrenian, and
educated in the Cyrenian college or synagogue at Jerusalem, and there
first receiving the gospel. (3.) Manaen, a person of some quality, as
it should seem, for he was brought up with Herod the tetrarch, either
nursed of the same milk, or bred at the same school, or pupil to the
same tutor, or rather one that was his constant colleague and
companion--that in every part of his education was his comrade and
intimate, which gave him a fair prospect of preferment at court, and
yet for Christ's sake he quitted all the hopes of it; like Moses, who,
when he had come to years, refused to be called the son of Pharaoh's
daughter. Had he joined in with Herod, with whom he was brought up, he
might have had Blastus's place, and have been his chamberlain; but it
is better to be fellow-sufferer with a saint than fellow-persecutor
with a tetrarch.
2. How well employed they were (v. 2): They ministered to the Lord, and
fasted. Observe, (1.) Diligent faithful teachers do truly minister unto
the Lord. Those that instruct Christians serve Christ; they really do
him honour, and carry on the interest of his kingdom. Those that
minister to the church in praying and preaching (both which are
included here), minister unto the Lord, for they are the church's
servants for Christ's sake; to him they must have an eye in their
ministrations, and from him they shall have their recompence. (2.)
Ministering to the Lord, in one way or other, ought to be the stated
business of churches and their teachers; to this work time ought to be
set apart, nay, it is set apart, and in this work we ought to spend
some part of every day. What have we to do as Christians and ministers
but to serve the Lord Christ? Col. iii. 24; Rom. xiv. 18. (3.)
Religious fasting is of use in our ministering to the Lord, both as a
sign of our humiliation and a means of our mortification. Though it was
not so much practised by the disciples of Christ, while the bridegroom
was with them, as it was by the disciples of John and of the Pharisees;
yet, after the bridegroom was taken away, they abounded in it, as those
that had well learned to deny themselves and to endure hardness.
II. The orders given by the Holy Ghost for the setting apart of
Barnabas and Saul, while they were engaged in public exercises, the
ministers of the several congregations in the city joining in one
solemn fast or day of prayer: The Holy Ghost said, either by a voice
from heaven, or by a strong impulse on the minds of those of them that
were prophets, Separate me Barnabas and Saul for the work whereunto I
have called them. He does not specify the work, but refers to a former
call of which they themselves knew the meaning, whether others did or
no: as for Saul, he was particularly told that he must bear Christ's
name to the Gentiles (ch. ix. 15), that he must be sent to the Gentiles
(ch. xxii. 21); the matter was settled between them at Jerusalem before
this, that as Peter, James, and John laid out themselves among those of
the circumcision, so Paul and Barnabas should go to the heathen, Gal.
ii. 7-9. Barnabas, it is likely, knew himself designed for this service
as well as Paul. Yet they would not thrust themselves into this
harvest, though it appeared plenteous, till they received their orders
from the Lord of the harvest: Thrust in thy sickle for the harvest is
ripe, Rev. xiv. 15. The orders were, Separate me Barnabas and Saul.
Observe here, 1. Christ by his Spirit has the nomination of his
ministers; for it is by the Spirit of Christ that they are qualified in
some measure for his services, inclined to it, and taken off from other
cares inconsistent with it. There are some whom the Holy Ghost has
separated for the service of Christ, has distinguished from others as
men that are offered and that willingly offer themselves to the temple
service; and concerning them directions are given to those who are
competent judges of the sufficiency of the abilities and the sincerity
of the inclination: Separate them. 2. Christ's ministers are separated
to him and to the Holy Ghost: Separate them to me; they are to be
employed in Christ's work and under the Spirit's guidance, to the glory
of God the Father. 3. All that are separated to Christ as his ministers
are separated to work; Christ keeps no servants to be idle. If any man
desires the office of a bishop, he desires a good work; that is what he
is separated to, to labour in the word and doctrine. They are separated
to take pains, not to take state. 4. The work of Christ's ministers, to
which they are to be separated, is work that is already settled, and
that which all Christ's ministers hitherto have been called to, and
which they themselves have first been, by an external call, directed to
and have chosen.
III. Their ordination, pursuant to these orders: not to the ministry in
general (Barnabas and Saul had both of them been ministers long before
this), but to a particular service in the ministry, which had something
peculiar in it, and which required a fresh commission, which commission
God saw fit at this time to transmit by the hands of these prophets and
teachers, for the giving of this direction to the church, that teachers
should ordain teachers (for prophets we are not now any longer to
expect), and that those who have the dispensing of the oracles of
Christ committed to them should, for the benefit of posterity, commit
the same to faithful men, who shall be able also to teach others, 2
Tim. ii. 2. So here, Simeon, and Lucius, and Manaen, faithful teachers
at this time in the church of Antioch, when they had fasted and prayed,
laid their hands on Barnabas and Saul, and sent them away (v. 3),
according to the directions received. Observe, 1. They prayed for them.
When good men are going forth about good work, they ought to be
solemnly and particularly prayed for, especially by their brethren that
are their fellow-labourers and fellow-soldiers. 2. They joined fasting
with their prayers, as they did in their other ministrations, v. 3.
Christ has taught us this by his abstaining from sleep (a night-fast,
if I may so call it) the night before he sent forth his apostles, that
he might spend it in prayer. 3. They laid their hands on them. Hereby,
(1.) They gave them their manumission, dismission, or discharge from
the present service they were engaged in, in the church of Antioch,
acknowledging that they went off not only fairly and with consent, but
honourably and with a good report. (2.) They implored a blessing upon
them in their present undertaking, begged that God would be with them,
and give them success; and, in order to this, that they might be filled
with the Holy Ghost in their work. This very thing is explained ch.
xiv. 26, where it is said, concerning Paul and Barnabas, that from
Antioch they had been recommended to the grace of God for the work
which they fulfilled. As it was an instance of the humility of Barnabas
and Saul that they submitted to the imposition of the hands of those
that were their equals, or rather their inferiors; so it was of the
good disposition of the other teachers that they did not envy Barnabas
and Saul the honour to which they were preferred, but cheerfully
committed it to them, with hearty prayers for them; and they sent them
away with all expedition, out of a concern for those countries where
they were to break up fallow ground.
Elymas Struck with Blindness.
4 So they, being sent forth by the Holy Ghost, departed unto Seleucia;
and from thence they sailed to Cyprus. 5 And when they were at
Salamis, they preached the word of God in the synagogues of the Jews:
and they had also John to their minister. 6 And when they had gone
through the isle unto Paphos, they found a certain sorcerer, a false
prophet, a Jew, whose name was Bar-jesus: 7 Which was with the deputy
of the country, Sergius Paulus, a prudent man; who called for Barnabas
and Saul, and desired to hear the word of God. 8 But Elymas the
sorcerer (for so is his name by interpretation) withstood them, seeking
to turn away the deputy from the faith. 9 Then Saul, (who also is
called Paul,) filled with the Holy Ghost, set his eyes on him, 10 And
said, O full of all subtilty and all mischief, thou child of the devil,
thou enemy of all righteousness, wilt thou not cease to pervert the
right ways of the Lord? 11 And now, behold, the hand of the Lord is
upon thee, and thou shalt be blind, not seeing the sun for a season.
And immediately there fell on him a mist and a darkness; and he went
about seeking some to lead him by the hand. 12 Then the deputy, when
he saw what was done, believed, being astonished at the doctrine of the
Lord. 13 Now when Paul and his company loosed from Paphos, they came
to Perga in Pamphylia: and John departing from them returned to
Jerusalem.
In these verses we have,
I. A general account of the coming of Barnabas and Saul to the famous
island of Cyprus; and perhaps thitherward they steered their course
because Barnabas was a native of that country (ch. iv. 36), and he was
willing they should have the first-fruits of his labours, pursuant to
his new commission. Observe, 1. Their being sent forth by the Holy
Ghost was the great thing that encouraged them in this undertaking, v.
4. If the Holy Ghost send them forth, he will go along with them,
strengthen them, carry them on in their work, and give them success;
and then they fear no colours, but can cheerfully venture upon a stormy
sea from Antioch, which was now to them a quiet harbour. 2. They came
to Seleucia, the sea-port town opposite to Cyprus, thence crossed the
sea to Cyprus, and in that island the first city they came to was
Salamis, a city on the east side of the island (v. 5); and, when they
had sown good seed there, thence they went onward through the isle (v.
6) till they came to Paphos, which lay on the western coast. 3. They
preached the word of God wherever they came, in the synagogues of the
Jews; so far were they from excluding them that they gave them the
preference, and so left those among them who believed not inexcusable;
they would have gathered them, but they would not. They did not act
clandestinely, nor preach the Messiah to others unknown to them, but
laid their doctrine open to the censure of the rulers of their
synagogues, who might, if they had any thing to say, object against it.
Nor would they have acted separately, but in concert with them, if they
had not driven them out from them, and from their synagogues. 4. They
had John for their minister; not their servant in common things, but
their assistant in the things of God, either to prepare their way in
places where they designed to come or to carry on their work in places
where they had begun it, or to converse familiarly with those to whom
they preached publicly, and explain things to them; and such a one
might be many ways of use to them, especially in a strange country.
II. A particular account of their encounter with Elymas the sorcerer,
whom they met with at Paphos, where the governor resided; a place
famous for a temple built to Venus there, thence called Paphian Venus;
and therefore there was more than ordinary need that the Son of God
should there be manifested to destroy the works of the devil.
1. There the deputy, a Gentile, Sergius Paulus by name, encouraged the
apostles, and was willing to hear their message. He was governor of the
country, under the Roman emperor; proconsul or propraetor, such a one
as we should call lord lieutenant of the island. He had the character
of a prudent man, an intelligent, considerate man, that was ruled by
reason, not passion nor prejudice, which appeared by this, that, having
a character of Barnabas and Saul, he sent for them, and desired to hear
the word of God. Note, When that which we hear has a tendency to lead
us to God, it is prudence to desire to hear more of it. Those are wise
people, however they may be ranked among the foolish of this world, who
are inquisitive after the mind and will of God. Though he was a great
man, and a man in authority, and the preachers of the gospel were men
that made no figure, yet, if they have a message from God, let him know
what it is, and, if it appear to be so, he is ready to receive it.
2. There Elymas, a Jew, a sorcerer, opposed them, and did all he could
to obstruct their progress. This justified the apostles in turning to
the Gentiles, that this Jew was so malignant against them.
(1.) This Elymas was a pretender to the gift of prophecy, a sorcerer, a
false-prophet--one that would be taken for a divine, because he was
skilled in the arts of divination; he was a conjurer, and took on him
to tell people their fortune, and to discover things lost, and probably
was in league with the devil for this purpose; his name was
Bar-jesus--the son of Joshua; it signifies the son of salvation; but
the Syriac calls him, Bar-shoma--the son of pride; filius
inflationis--the son of inflation.
(2.) He was hanging on at court, was with the deputy of the country. It
does not appear that the deputy called for him, as he did for Barnabas
and Saul; but he thrust himself upon him, aiming, no doubt, to make a
hand of him, and get money by him.
(3.) He made it his business to withstand Barnabas and Saul, as the
magicians of Egypt, in Pharaoh's court, withstood Moses and Aaron, 2
Tim. iii. 8. He set up himself to be a messenger from heaven, and
denied that they were. And thus he sought to turn away the deputy from
the faith (v. 8), to keep him from receiving the gospel, which he saw
him inclined to do. Note, Satan is in a special manner busy with great
men and men of power, to keep them from being religious; because he
knows that their example, whether good or bad, will have an influence
upon many. And those who are in any way instrumental to prejudice
people against the truths and ways of Christ are doing the devil's
work.
(4.) Saul (who is here for the first time called Paul) fell upon him
for this with a holy indignation. Saul, who is also called Paul, v. 9.
Saul was his name as he was a Hebrew, and of the tribe of Benjamin;
Paul was his name as he was a citizen of Rome. Hitherto we have had him
mostly conversant among the Jews, and therefore called by his Jewish
name; but now, when he is sent forth among the Gentiles, he is called
by his Roman name, to put somewhat of a reputation upon him in the
Roman cities, Paulus being a very common name among them. But some
think he was never called Paul till now that he was instrumental in the
conversion of Sergius Paulus to the faith of Christ, and that he took
the name Paulus as a memorial of this victory obtained by the gospel of
Christ, as among the Romans he that had conquered a country took his
denomination from it, as Germanicus, Britannicus, Africanus; or rather,
Sergius Paulus himself gave him the name Paulus in token of his favour
and respect to him, as Vespasian gave his name Flavius to Josephus the
Jew. Now of Paul it is said,
[1.] That he was filled with the Holy Ghost upon this occasion, filled
with a holy zeal against a professed enemy of Christ, which was one of
the graces of the Holy Ghost--a spirit of burning; filled with power to
denounce the wrath of God against him, which was one of the gifts of
the Holy Ghost--a spirit of judgment. He felt a more than ordinary
fervour in his mind, as the prophet did when he was full of power by
the Spirit of the Lord (Mic. iii. 8), and another prophet when his face
was made harder than flint (Ezek. iii. 9), and another when his mouth
was made like a sharp sword, Isa. xlix. 2. What Paul said did not come
from any personal resentment, but from the strong impressions which the
Holy Ghost made upon his spirit.
[2.] He set his eyes upon him, to face him down, and to show a holy
boldness, in opposition to his wicked impudence. He set his eyes upon
him, as an indication that the eye of the heart-searching God was upon
him, and saw through and through him; nay, that the face of the Lord
was against him, Ps. xxxiv. 16. He fixed his eyes upon him, to see if
he could discern in his countenance any marks of remorse for what he
had done; for, if he could have discerned the least sign of this, it
would have prevented the ensuing doom.
[3.] He gave him his true character, not in passion, but by the Holy
Ghost, who knows men better than they know themselves, v. 10. He
describes him to be, First, An agent for hell; and such there have been
upon this earth (the seat of the war between the seed of the woman and
of the serpent) ever since Cain who was of that wicked one, an
incarnate devil, slew his brother, for no other reason than because his
own works were evil and his brother's righteous. This Elymas, though
called Bar-jesus--a son of Jesus, was really a child of the devil, bore
his image, did his lusts, and served his interests, John viii. 44. In
two things he resembled the devil as a child does his father--1. In
craftiness. The serpent was more subtle than any beast of the field
(Gen. iii. 1), and Elymas, though void of all wisdom, was full of all
subtlety, expert in all the arts of deceiving men and imposing upon
them. 2. In malice. He was full of all mischief--a spiteful
ill-conditioned man, and a sworn implacable enemy to God and goodness.
Note, A fulness of subtlety and mischief together make a man indeed a
child of the devil. Secondly, An adversary to heaven. If he be a child
of the devil, it follows of course that he is an enemy to all
righteousness, for the devil is so. Note, Those that are enemies to the
doctrine of Christ are enemies to all righteousness, for in it all
righteousness is summed up and fulfilled.
[4.] He charged upon him his present crime, and expostulated with him
upon it: "Wilt thou not cease to pervert the right ways of the Lord, to
misrepresent them, to put false colours upon them, and so to discourage
people from entering into them, and walking in them?" Note, First, The
ways of the Lord are right: they are all so, they are perfectly so. The
ways of the Lord Jesus are right, the only right ways to heaven and
happiness. Secondly, There are those who pervert these right ways, who
not only wander out of these ways themselves (as Elihu's penitent, who
owns, I have perverted that which was right and it profited me not),
but mislead others, and suggest to them unjust prejudices against these
ways: as if the doctrine of Christ were uncertain and precarious, the
laws of Christ unreasonable and impractical, and the service of Christ
unpleasant and unprofitable, which is an unjust perverting of the right
ways of the Lord, and making them seem crooked ways. Thirdly, Those who
pervert the right ways of the Lord are commonly so hardened in it that,
though the equity of those ways be set before them by the most powerful
and commanding evidence, yet they will not cease to do it. Etsi
suaseris, non persuaseris--You may advise, but you will never persuade;
they will have it their own way; they have loved strangers, and after
them they will go.
[5.] He denounced the judgment of God upon him, in a present blindness
(v. 11): "And now, behold, the hand of the Lord is upon thee, a
righteous hand. God is now about to lay hands on thee, and make thee
his prisoner, for thou art taken in arms against him; thou shalt be
blind, not seeing the sun for a season." This was designed both for the
proof of his crime, as it was a miracle wrought to confirm the right
ways of the Lord, and consequently to show the wickedness of him who
would not cease to pervert them, as also for the punishment of his
crime. It was a suitable punishment; he shut his eyes, the eyes of his
mind, against the light of the gospel, and therefore justly were the
eyes of his body shut against the light of the sun; he sought to blind
the deputy (as an agent for the god of this world, who blindeth the
minds of those that believe not, lest the light of the gospel should
shine unto them, 2 Cor. iv. 4), and therefore is himself struck blind.
Yet it was a moderate punishment: he was only struck blind, when he
might most justly have been struck dead; and it was only for a season;
if he will repent, and give glory to God, by making confession, his
sight shall be restored; nay, it should seem, though he do not, yet his
sight shall be restored, to try if he will be led to repentance either
by the judgments of God or by his mercies.
[6.] This judgment was immediately executed: There fell on him a mist
and a darkness, as on the Sodomites when they persecuted Elisha. This
silenced him presently, filled him with confusion, and was an effectual
confutation of all he said against the doctrine of Christ. Let not him
any more pretend to be a guide to the deputy's conscience who is
himself struck blind. It was also an earnest to him of a much sorer
punishment if he repent not; for he is one of those wandering stars to
whom is reserved the blackness of darkness for ever, Jude 13. Elymas
did himself proclaim the truth of the miracle, when he went about
seeking some to lead him by the hand; and where now is all his skill in
sorcery, upon which he had so much valued himself, when he can neither
find his way nor find a friend that will be so kind as to lead him!
3. Notwithstanding all the endeavours of Elymas to turn away the deputy
from the faith, he was brought to believe, and this miracle, wrought
upon the magician himself (like the boils of Egypt, which were upon the
magicians, so that they could not stand before Moses, Exod. ix. 11),
contributed to it. The deputy was a very sensible man, and observed
something uncommon, and which intimated its divine original, (1.) In
Paul's preaching: he was astonished at the doctrine of the Lord, the
Lord Christ--the doctrine that is from him, the discoveries he has made
of the Father--the doctrine that is concerning him, his person,
natures, offices, undertaking. Note, The doctrine of Christ has a great
deal in it that is astonishing; and the more we know of it the more
reason we shall see to wonder and stand amazed at it. (2.) In this
miracle: When he saw what was done, and how much Paul's power
transcended that of the magician, and how plainly Elymas was baffled
and confounded, he believed. It is not said that he was baptized, and
so made a complete convert, but it is probable that he was. Paul would
not do his business by the halves; as for God, his work is perfect.
When he became a Christian, he neither laid down his government, nor
was turned out of it, but we may suppose, as a Christian magistrate, by
his influence helped very much to propagate Christianity in that
island. The tradition of the Romish church, which has taken care to
find bishoprics for all the eminent converts we read of in the Acts,
has made this Sergius Paulus bishop of Narbon in France, left there by
Paul in his journey to Spain.
III. Their departure from the island of Cyprus. It is probable that
they did a great deal more there than is recorded, where an account is
given only of that which was extraordinary--the conversion of the
deputy. When they had done what they had to do, 1. They quitted the
country, and went to Perga. Those that went were Paul and his company,
which, it is probable, was increased in Cyprus, many being desirous to
accompany him. Anachthentes hoi peri ton Paulon--Those that were about
Paul loosed from Paphos, which supposes that he went too; but such an
affection had his new friends for him that they were always about him,
and by their good will would be never from him. 2. Then John Mark
quitted them, and returned to Jerusalem, without the consent of Paul
and Barnabas; either he did not like the work, or he wanted to go and
see his mother. It was his fault, and we shall hear of it again.
Paul at Antioch in Pisidia.
14 But when they departed from Perga, they came to Antioch in Pisidia,
and went into the synagogue on the sabbath day, and sat down. 15 And
after the reading of the law and the prophets the rulers of the
synagogue sent unto them, saying, Ye men and brethren, if ye have any
word of exhortation for the people, say on. 16 Then Paul stood up,
and beckoning with his hand said, Men of Israel, and ye that fear God,
give audience. 17 The God of this people of Israel chose our fathers,
and exalted the people when they dwelt as strangers in the land of
Egypt, and with a high arm brought he them out of it. 18 And about
the time of forty years suffered he their manners in the wilderness.
19 And when he had destroyed seven nations in the land of Chanaan, he
divided their land to them by lot. 20 And after that he gave unto
them judges about the space of four hundred and fifty years, until
Samuel the prophet. 21 And afterward they desired a king: and God
gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by
the space of forty years. 22 And when he had removed him, he raised
up unto them David to be their king; to whom also he gave testimony,
and said, I have found David the son of Jesse, a man after mine own
heart, which shall fulfil all my will. 23 Of this man's seed hath God
according to his promise raised unto Israel a Saviour, Jesus: 24 When
John had first preached before his coming the baptism of repentance to
all the people of Israel. 25 And as John fulfilled his course, he
said, Whom think ye that I am? I am not he. But, behold, there cometh
one after me, whose shoes of his feet I am not worthy to loose. 26
Men and brethren, children of the stock of Abraham, and whosoever among
you feareth God, to you is the word of this salvation sent. 27 For
they that dwell at Jerusalem, and their rulers, because they knew him
not, nor yet the voices of the prophets which are read every sabbath
day, they have fulfilled them in condemning him. 28 And though they
found no cause of death in him, yet desired they Pilate that he should
be slain. 29 And when they had fulfilled all that was written of him,
they took him down from the tree, and laid him in a sepulchre. 30 But
God raised him from the dead: 31 And he was seen many days of them
which came up with him from Galilee to Jerusalem, who are his witnesses
unto the people. 32 And we declare unto you glad tidings, how that
the promise which was made unto the fathers, 33 God hath fulfilled
the same unto us their children, in that he hath raised up Jesus again;
as it is also written in the second psalm, Thou art my Son, this day
have I begotten thee. 34 And as concerning that he raised him up from
the dead, now no more to return to corruption, he said on this wise, I
will give you the sure mercies of David. 35 Wherefore he saith also
in another psalm, Thou shalt not suffer thine Holy One to see
corruption. 36 For David, after he had served his own generation by
the will of God, fell on sleep, and was laid unto his fathers, and saw
corruption: 37 But he, whom God raised again, saw no corruption. 38
Be it known unto you therefore, men and brethren, that through this man
is preached unto you the forgiveness of sins: 39 And by him all that
believe are justified from all things, from which ye could not be
justified by the law of Moses. 40 Beware therefore, lest that come
upon you, which is spoken of in the prophets; 41 Behold, ye
despisers, and wonder, and perish: for I work a work in your days, a
work which ye shall in no wise believe, though a man declare it unto
you.
Perga in Pamphylia was a noted place, especially for a temple there
erected to the goddess Diana, yet nothing at all is related of what
Paul and Barnabas did there, only that thither they came (v. 13), and
thence they departed, v. 14. But the history of the apostles' travels,
as that of Christ's, passes by many things worthy to have been
recorded, because, if all had been written, the world could not have
contained the books. But the next place we find them in is another
Antioch, said to be in Pisidia, to distinguish it from that Antioch in
Syria from which they were sent out. Pisidia was a province of the
Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was
the metropolis of it. Abundance of Jews lived there, and to them the
gospel was to be first preached; and Paul's sermon to them is what we
have in these verses, which, it is likely, is the substance of what was
preached by the apostles generally to the Jews in all places; for in
dealing with them the proper way was to show them how the New
Testament, which they would have them to receive, exactly agreed with
the Old Testament, which they not only received, but were zealous for.
We have here,
I. The appearance which Paul and Barnabas made in a religious assembly
of the Jews at Antioch, v. 14. Though they had lately had such good
success with a Roman deputy, yet, when they came to Antioch, they did
not enquire for the chief magistrate, nor make their court to him, but
they applied to the Jews, which is a further proof of their good
affection to them and their desire of their welfare. 1. They observed
their time of worship, on the sabbath day, the Jewish sabbath. The
first day of the week they observed among themselves as a Christian
sabbath; but, if they will meet the Jews, it must be on the seventh-day
sabbath, which therefore, upon such occasions, they did as yet
sometimes observe. For, though it was by the death of Christ that the
ceremonial law died, yet it was in the ruins of Jerusalem that it was
to be buried; and therefore, though the morality of the fourth
commandment was entirely transferred to the Christian sabbath, yet it
was not incongruous to join with the Jews in their sabbath
sanctification. 2. They met them in their place of worship, in the
synagogue. Note, Sabbath days should be kept holy in solemn assemblies;
they are instituted chiefly for public worship. The sabbath day is a
holy convocation, and for that reason no servile work must be done
therein. Paul and Barnabas were strangers; but, wherever we come, we
must enquire out God's faithful worshippers, and join with them (as
these apostles here did), as those that desire to keep up a communion
with all saints; though they were strangers, yet they were admitted
into the synagogue, and to sit down there. Care should be taken in
places of public worship that strangers be accommodated, even the
poorest; for, of those of whom we know nothing else, we know this, that
they have precious souls, for which our charity binds us to be
concerned.
II. The invitation given them to preach. 1. The usual service of the
synagogue was performed (v. 15): The law and the prophets were read, a
portion of each, the lessons for the day. Note, When we come together
to worship God, we must do it not only by prayer and praise, but by the
reading and hearing of the word of God; hereby we give him the glory
due to his name, as our Lord and Lawgiver. 2. When that was done, they
were asked by the rulers of the synagogue to give them a sermon (v.
15): They sent a messenger to them with the respectful message, Men and
brethren, if you have any word of exhortation for the people, say on.
It is probable that the rulers of the synagogue had met with them, and
been in private conversation with them before; and, if they had not an
affection to the gospel, yet they had at least the curiosity to hear
Paul preach; and therefore not only gave him permission, but begged the
favour of him that he would speak a word of exhortation to the people.
Note, (1.) The bare reading of the scriptures in the public assemblies
is not sufficient, but they should be expounded, and the people
exhorted out of them. This is spreading the net, and assisting people
in doing that which is necessary to the making of the word profitable
to them--that is, the applying of it to themselves. (2.) Those that
preside, and have power, in public assemblies, should provide for a
word of exhortation to the people, whenever they come together. (3.)
Sometimes a word of exhortation from a strange minister may be of great
use to the people, provided he be well approved. It is likely Paul did
often preach in the synagogue, when he was not thus invited to it by
the rulers of the synagogues; for he often preached with much
contention, 1 Thess. ii. 2. But these were more noble, more generous,
than the rulers of the synagogues generally were.
III. The sermon Paul preached in the synagogue of the Jews, at the
invitation of the rulers of the synagogue. He gladly embraced the
opportunity given him to preach Christ to his countrymen the Jews. He
did not object to them that he was a stranger, and that it was none of
his business; nor object to himself, that he might get ill-will by
preaching Christ among the Jews; but stood up, as one prepared and
determined to speak, and beckoned with his hand, to excite and prepare
them to hear. He waved his hand as an orator, not only desiring silence
and attention, but endeavouring to move affection, and to show himself
in earnest. Perhaps, upon the moving of them to give an exhortation to
the people, there were those in the synagogue that were ready to mutiny
against the rulers, and opposed the toleration of Paul's preaching, and
that occasioned some tumult and commotion, which Paul endeavoured to
quiet by that decent motion of his hand; as also by his modest desire
of a patient impartial hearing: "Men of Israel, that are Jews by birth,
and you that fear God, that are proselyted to the Jewish religion, give
audience; let me beg your attention a little, for I have something to
say to you which concerns your everlasting peace, and would not say it
in vain." Now this excellent sermon is recorded, to show that those who
preached the gospel to the Gentiles did it not till they had first used
their utmost endeavours with the Jews, to persuade them to come in and
take the benefit of it; and that they had no prejudice at all against
the Jewish nation, nor any desire that they should perish, but rather
that they should turn and live. Every thing is touched in this sermon
that might be proper either to convince the judgment or insinuate into
the affections of the Jews, to prevail with them to receive and embrace
Christ as the promised Messiah.
1. He owns them to be God's favourite people, whom he had taken into
special relation to himself, and for whom he had done great things.
Probably the Jews of the dispersion, that lived in other countries,
being more in danger of mingling with the nations, were more jealous of
their peculiarity than those that lived in their own land were; and
therefore Paul is here very careful to take notice of it, to their
honour.
(1.) That the God of the whole earth was, in a particular manner, the
God of this people Israel, a God in covenant with them, and that he had
given them a revelation of his mind and will, such as he had not given
to any other nation or people; so that hereby they were distinguished
from, and dignified above, all their neighbours, having peculiar
precepts to be governed by, and peculiar promises to depend upon.
(2.) That he had chosen their fathers to be his friends: Abraham was
called the friend of God; to be his prophets, by whom he would reveal
his mind to his church, and to be the trustees of his covenant with the
church. He puts them in mind of this, to let them know that the reason
why God favoured them, though undeserving, and ill deserving, was
because he would adhere to the choice he had made of their fathers,
Deut. vii. 7, 8. They were beloved purely for the fathers' sakes, Rom.
xi. 28.
(3.) That he had exalted that people, and put a great deal of honour
upon them, had advanced them into a people, and raised them from
nothing, when they dwelt as strangers in the land of Egypt, and had
nothing in them to recommend them to the divine favour. They ought to
remember this, and to infer hence that God was no debtor to them; for
it was ex mero motu--out of his mere good pleasure, and not upon a
valuable consideration, that they had the grant of the divine favour;
and therefore it was revocable at pleasure; and God did them no wrong
if he at length plucked up the hedge of their peculiarity. But they
were debtors to him, and obliged to receive such further discoveries as
he should make to his church.
(4.) That he had with a high hand brought them out of Egypt, where they
were not only strangers, but captives, had delivered them at the
expense of a great many miracles, both of mercy to them and judgment on
their oppressors (signs and wonders, Deut. iv. 34), and at the expense
of a great many lives, all the first-born of Egypt, Pharaoh, and all
his host, in the Red Sea; I gave Egypt for thy ransom, gave men for
thee. Isa. xliii. 3, 4.
(5.) That he had suffered their manners forty years in the wilderness,
v. 18, Etropophoresen. Some think it should be read,
etrophophoresen--he educated them, because this is the word the
Septuagint use concerning the fatherly care God took of that people,
Deut. i. 31. Both may be included; for, [1.] God made a great deal of
provision for them for forty years in the wilderness: miracles were
their daily bread, and kept them from starving: They lacked not any
thing. [2.] He exercised a great deal of patience with them. They were
a provoking, murmuring, unbelieving people; and yet he bore with them,
did not deal with them as they deserved, but suffered his anger many a
time to be turned away by the prayer and intercession of Moses. So many
years as we have each of us lived in this world, we must own that God
has thus been as a tender father to us, has supplied our wants, has fed
us all our life long unto this day, has been indulgent to us, a God of
pardons (as he was to Israel, Neh. ix. 17), and not extreme to mark
what we have done amiss; we have tried his patience, and yet not tired
it. Let not the Jews insist too much upon the privileges of their
peculiarity, for they have forfeited them a thousand times.
(6.) That he had put them in possession of the land of Canaan (v. 19):
When he had destroyed seven nations in the land of Canaan, that were
doomed to be rooted out to make room for them, he divided their land to
them by lot, and put them in possession of it. This was a signal favour
of God to them, and he owns that hereby a great honour was put upon
them, from which he would not in the least derogate.
(7.) That he had raised up men, inspirited from heaven, to deliver them
out of the hands of those that invaded their rights, and oppressed them
after their settlement in Canaan, v. 20, 21. [1.] He gave them judges,
men qualified for public service, and, by an immediate impulse upon
their spirits, called to it, pro re nata--as the occasion required.
Though they were a provoking people, and were never in servitude but
their sin brought them to it, yet upon their petition a deliverer was
raised up. The critics find some difficulty in computing these four
hundred and fifty years. From the deliverance out of Egypt to David's
expulsion of the Jebusites from the stronghold of Zion, which completed
the casting out of the heathen nations, was four hundred and fifty
years; and most of that time they were under judges. Others thus: The
government of the judges, from the death of Joshua to the death of Eli,
was just three hundred and thirty-nine years, but it is said to be [os]
as it were four hundred and fifty years, because the years of their
servitude to the several nations that oppressed them, though really
they were included in the years of the judges, are yet mentioned in the
history as if they had been distinct from them. Now these, all put
together, make one hundred and eleven years, which added to the three
hundred and thirty nine, make them four hundred and fifty; as so many,
though not really so many. [2.] He governed them by a prophet, Samuel,
a man divinely inspired to preside in their affairs. [3.] He afterwards
at their request set a king over them (v. 21), Saul, the son of Cis.
Samuel's government and his lasted forty years, which was a kind of
transition from the theocracy to the kingly government. [4.] At last,
he made David their king, v. 22. When God had removed Saul, for his
mal-administration, he raised up unto them David to be their king, and
made a covenant of royalty with him, and with his seed. When he had
removed one king, he did not leave them as sheep without a shepherd,
but soon raised up another, raised him up from a mean and low estate,
raised him up on high, 2 Sam. xxiii. 1. He quotes the testimony God
gave concerning him, First, That his choice was divine: I have found
David, Ps. lxxxix. 20. God himself pitched upon him. Finding implies
seeking; as if God had ransacked all the families of Israel to find a
man fit for his purpose, and this was he. Secondly, That his character
was divine: A man after my own heart, such a one as I would have, one
on whom the image of God is stamped, and therefore one in whom God is
well pleased and whom he approves. This character was given of him
before he was first anointed, 1 Sam. xiii. 14. The Lord hath sought out
a man after his own heart, such a one as he would have. Thirdly, That
his conduct was divine, and under divine direction: He shall fulfil all
my will. He shall desire and endeavour to do the will of God, and shall
be enabled to do it, and employed in the doing of it, and go through
with it. Now all this seems to show not only the special favour of God
to the people of Israel (with the acknowledgment of which the apostle
is very willing to oblige them) but the further favours of another
nature which he designed them, and which were now, by the preaching of
the gospel, offered to them. Their deliverance out of Egypt, and
settlement in Canaan, were types and figures of good things to come.
The changes of their government showed that it made nothing perfect,
and therefore must give way to the spiritual kingdom of the Messiah,
which was now in the setting up, and which, if they would admit it and
submit to it, would be the glory of their people Israel; and therefore
they needed not conceive any jealousy at all of the preaching of the
gospel, as if it tended in the least to damage the true excellences of
the Jewish church.
2. He gives them a full account of our Lord Jesus, passing from David
to the Son of David, and shows that this Jesus is his promised Seed (v.
23): Of this man's seed, from that root of Jesse, from that man after
God's own heart, hath God, according to his promise, raised unto Israel
a Saviour--Jesus, who carries salvation in his name.
(1.) How welcome should the preaching of the gospel of Christ be to the
Jews, and how should they embrace it, as well worthy of all
acceptation, when it brought them the tidings, [1.] Of a Saviour, to
deliver them out of the hands of their enemies, as the judges of old,
who were therefore called saviours; but this a Saviour to do that for
them which, it appears by the history, those could not do--to save them
from their sins, their worst enemies. [2.] A Saviour of God's raising
up, that has his commission from heaven. [3.] Raised up to be a Saviour
unto Israel, to them in the first place: He was sent to bless them; so
far was the gospel from designing the gathering of them. [4.] Raised up
of the seed of David, that ancient royal family, which the people of
Israel gloried so much in, and which at this time, to the great
disgrace of the whole nation, was buried in obscurity. It ought to be a
great satisfaction to them that God had raised up this horn of
salvation for them in the house of his servant David, Luke i. 69. [5.]
Raised up according to his promise, the promise to David (Ps. cxxxii.
11), the promise to the Old-Testament church in the latter times of it:
I will raise unto David a righteous branch, Jer. xxiii. 5. This promise
was it to which the twelve tribes hoped to come (ch. xxvi. 7); why then
should they entertain it so coldly, now that it was brought to them?
Now,
(2.) Concerning this Jesus, he tells them,
[1.] That John the Baptist was his harbinger and forerunner, that great
man whom all acknowledged to be a prophet. Let them not say that the
Messiah's coming was a surprise upon them, and that this might excuse
them if they took time to consider whether they should entertain him or
no; for they had sufficient warning by John, who preached before his
coming, v. 24. Two things he did--First, He made way for his entrance,
by preaching the baptism of repentance, not to a few select disciples,
but to all the people of Israel. He showed them their sins, warned them
of the wrath to come, called them to repentance, and to bring forth
fruits meet for repentance, and bound those to this who were willing to
be bound by the solemn rite or sign of baptism; and by this he made
ready a people prepared for the Lord Jesus, to whom his grace would be
acceptable when they were thus brought to know themselves. Secondly, He
gave notice of his approach (v. 25): As he fulfilled his course, when
he was going on vigorously in his work, and had had wonderful success
in it, and an established interest: "Now," saith he to those that
attended his ministry, "Whom think you that I am? What notions have you
of me, what expectations from me? You may be thinking that I am the
Messiah, whom you expect; but you are mistaken, I am not he (see John
i. 20), but he is at the door; behold, there cometh one immediately
after me, who will so far exceed me upon all accounts, that I am not
worthy to be employed in the meanest office about him, no, not to help
him on and off with his shoes--whose shoes of his feet I am not worthy
to loose, and you may guess who that must be."
[2.] That the rulers and people of the Jews, who should have welcomed
him, and been his willing, forward, faithful subjects, were his
persecutors and murderers. When the apostles preach Christ as the
Saviour, they are so far from concealing his ignominious death, and
drawing a veil over it, that they always preach Christ crucified, yea,
and (though this added much to the reproach of his sufferings)
crucified by his own people, by those that dwelt in Jerusalem, the holy
city--the royal city, and their rulers, v. 27. First, Their sin was
that though they found no cause of death in him, could not prove him,
no, nor had any colour to suspect him, guilty of any crime (the judge
himself that tried him, when he had heard all they could say against
him, declared he found no fault with him), yet they desired Pilate that
he might be slain (v. 28), and presented their address against Christ
with such fury and outrage that they compelled Pilate to crucify him,
not only contrary to his inclination, but contrary to his conscience;
they condemned him to so great a death, though they could not convict
him of the least sin. Paul cannot charge this upon his hearers, as
Peter did (ch. ii. 23): You have with wicked hands crucified and slain
him; for these, though Jews, were far enough off; but he charges it
upon the Jews at Jerusalem and the rulers, to show what little reason
those Jews of the dispersion had to be so jealous for the honour of
their nation as they were, when it had brought upon itself such a load
and stain of guilt as this, and how justly they might have been cut off
from all benefit by the Messiah, who had thus abused him, and yet they
were not; but, notwithstanding all this, the preaching of this gospel
shall begin at Jerusalem. Secondly, The reason of this was because they
knew him not, v. 27. They knew not who he was, nor what errand he came
into the world upon; for, if they had known, they would not have
crucified the Lord of glory. Christ owned this in extenuation of their
crime: They know not what they do; and so did Peter: I wot that through
ignorance you did this, ch. iii. 17. It was also because they knew not
the voice of the prophets though they heard them read every sabbath
day. They did not understand nor consider that it was foretold that the
Messiah should suffer, or else they would never have been the
instruments of his suffering. Note, Many that read the prophets do not
know the voice of the prophets, do not understand the meaning of the
scriptures; they have the sound of the gospel in their ears, but not
the sense of it in their heads, nor the savour of it in their hearts.
And therefore men do not know Christ, nor know how to carry it towards
him, because they do not know the voice of the prophets, who testified
beforehand concerning Christ. Thirdly, God overruled them, for the
accomplishment of the prophecies of the Old-Testament: Because they
knew not the voice of the prophets, which warned them not to touch
God's Anointed, they fulfilled them in condemning him; for so it was
written that Messiah the prince shall be cut off, but not for himself.
Note, It is possible that men may be fulfilling scripture prophecies,
even when they are breaking scripture precepts, particularly in the
persecution of the church, as in the persecution of Christ. And this
justifies the reason which is sometimes given for the obscurity of
scripture prophecies, that, if they were too plain and obvious, the
accomplishment of them would thereby be prevented. So Paul saith here,
Because they knew not the voice of the prophets, therefore they have
fulfilled them, which implies that if they had understood them they
would not have fulfilled them. Fourthly, All that was foretold
concerning the sufferings of the Messiah was fulfilled in Christ (v.
29): When they had fulfilled all the rest that was written of him, even
to the giving of him vinegar to drink in his thirst, then they
fulfilled what was foretold concerning his being buried. They took him
down from the tree, and laid him in a sepulchre. This is taken notice
of here as that which made his resurrection the more illustrious.
Christ was separated from this world, as those that are buried have
nothing more to do with this world, nor this world with them; and
therefore our complete separation from sin is represented by our being
buried with Christ. And a good Christian will be willing to be buried
alive with Christ. They laid him in a sepulchre, and thought they had
him fast.
[3.] That he rose again from the dead, and saw no corruption. This was
the great truth that was to be preached; for it is the main pillar, by
which the whole fabric of the gospel is supported, and therefore he
insists largely upon this, and shows,
First, That he rose by consent. When he was imprisoned in the grave for
our debt, he did not break prison, but had a fair and legal discharge
from the arrest he was under (v. 30): God raised him from the dead,
sent an angel on purpose to roll away the stone from the prison-door,
returned to him the spirit which at his death he had committed into the
hands of his Father, and quickened him by the Holy Ghost. His enemies
laid him in a sepulchre, with design he should always lay there; but
God said, No; and it was soon seen whose purpose should stand, his or
theirs.
Secondly, That there was sufficient proof of his having risen (v. 31):
He was seen many days, in divers places, upon divers occasions, by
those that were most intimately acquainted with him; for they came up
with him from Galilee to Jerusalem, were his constant attendants, and
they are his witnesses unto the people. They were appointed to be so,
have attested the thing many a time, and are ready to attest it, though
they were to die for the same. Paul says nothing of his own seeing him,
which was more convincing to himself than it could be when produced to
others.
Thirdly, That the resurrection of Christ was the performance of the
promise made to the patriarchs; it was not only true news, but good
news: "In declaring this, we declare unto you glad tidings (v. 32, 33),
which should be in a particular manner acceptable to you Jews. So far
are we from designing to put any slur upon you, or do you any wrong,
that the doctrine we preach, if you receive it aright, and understand
it, brings you the greatest honour and satisfaction imaginable; for it
is in the resurrection of Christ that the promise which was made to
your fathers is fulfilled to you." He acknowledges it to be the dignity
of the Jewish nation that to them pertained the promises (Rom. ix. 4),
that they were the heirs of the promise, as they were the children of
the patriarchs to whom the promises were first made. The great promise
of the Old Testament was that of the Messiah, in whom all the families
of the earth should be blessed, and not the family of Abraham only;
though it was to be the peculiar honour of that family that he should
be raised up of it, yet it was to be the common benefit of all families
that he should be raised up to them. Note, 1. God hath raised up Jesus,
advanced him, and exalted him; raised him again (so we read it),
meaning from the dead. We may take in both senses. God raised up Jesus
to be a prophet at his baptism, to be a priest to make atonement at his
death, and to be a king to rule over all at his ascension; and his
raising him up from the dead was the confirmation and ratification of
all these commissions, and proved him raised of God to these offices.
2. This is the fulfilling of the promises made to the fathers, the
promise of sending the Messiah, and of all those benefits and blessings
which were to be had with him and by him: "This is he that should come,
and in him you have all that God promised in the Messiah, though not
all that you promised yourselves." Paul puts himself into the number of
the Jews to whom the promise was fulfilled: To us their children. Now,
if those who preached the gospel brought them these glad tidings,
instead of looking upon them as enemies to their nation, they ought to
caress them as their best friends, and embrace their doctrine with both
arms; for if they valued the promise so much, and themselves by it,
much more the performance. And the preaching of the gospel to the
Gentiles, which was the great thing that the Jews found themselves
aggrieved at, was so far from infringing the promise made to them that
the promise itself, that all the families of the earth should be
blessed in the Messiah, could not otherwise be accomplished.
Fourthly, That the resurrection of Christ was the great proof of his
being the Son of God, and confirms what was written in the second Psalm
(thus ancient was the order in which the Psalms are now placed), Thou
art my Son, this day have I begotten thee. That the resurrection of
Christ from the dead was designed to evidence and evince this is plain
from that of the apostle (Rom. i. 4): He was declared to be the Son of
God with power, by the resurrection from the dead. When he was first
raised up out of obscurity, God declared concerning him by a voice from
heaven, This is my beloved Son (Matt. iii. 17), which has a plain
reference to that in the second Psalm, Thou art my Son. Abundance of
truth there is couched in those words: that this Jesus was begotten of
the Father before all worlds--was the brightness of his glory and the
express image of his person, as the son is of the father's--that he was
the logos, the eternal thought of the eternal mind,--that he was
conceived by the power of the Holy Ghost in the womb of the virgin; for
upon this account, also, that holy thing was called the Son of God
(Luke i. 35), that he was God's agent in creating and governing the
world, and in redeeming it and reconciling it to himself, and faithful
as a son in his own house, and as such was heir of all things. Now all
this, which was declared at Christ's baptism and again at his
transfiguration, was undeniably proved by his resurrection. The decree
which was so long before declared was then confirmed; and the reason
why it was impossible he should be held by the bands of death was
because he was the Son of God, and consequently had life in himself,
which he could not lay down but with a design to resume it. When his
eternal generation is spoken of, it is not improper to say, This day
have I begotten thee; for from everlasting to everlasting is with God
as it were one and the same eternal day. Yet it may also be
accommodated to his resurrection, in a subordinate sense, "This day
have I made it to appear that I have begotten thee, and this day have I
begotten all that are given to thee;" for it is said (1 Pet. i. 3) that
the God and Father of our Lord Jesus Christ, as our God and Father,
hath begotten us again to a lively hope, by the resurrection of Jesus
Christ from the dead.
Fifthly, That his being raised the third day, so as not to see
corruption, and to a heavenly life, so as no more to return to
corruption, that is, to the state of the dead, as others did who were
raised to life, further confirms his being the Messiah promised.
a. He rose to die no more; so it is expressed, Rom. vi. 9: As
concerning that he raised him up from the dead, now no more to return
to corruption, that is, to the grave, which is called corruption, Job
xvii. 14. Lazarus came out of the grave with his grave-clothes on,
because he was to use them again; but Christ, having no more occasion
for them, left them behind. Now this was the fulfilling of that
scripture (Isa. lv. 3), I will give you the sure mercies of David; ta
hosia Dabid ta pista--the holy things of David, the faithful things;
for in the promise made to David, and in him to Christ, great stress is
laid upon the faithfulness of God (Ps. lxxxix. 1, 2, 5, 24, 33), and
upon the oath God had sworn by his holiness, Ps. lxxxix. 35. Now this
makes them sure mercies indeed that he who is entrusted with the
dispensing of them has risen to die no more; so that he ever lives to
see his own will executed, and the blessings he hath purchased for us
given out to us. As, if Christ had died and had not risen again, so if
he had risen to die again, we had come short of the sure mercies, or at
least could not have been sure of them.
b. He rose so soon after he was dead that his body did not see
corruption; for it is not till the third day that the body begins to
change. Now this was promised to David; it was one of the sure mercies
of David, for it was said to him in Ps. xvi. 10, Neither wilt thou
suffer thy Holy One to see corruption, v. 35. God had promised to David
that he would raise up the Messiah of his seed, who should therefore be
a man, but should not, like other men, see corruption. This promise
could not have its accomplishment in David, but looked forward to
Christ.
(a.) It could not be accomplished in David himself (v. 36), for David,
after he had served his own generation, by the will of God, who raised
him up to be what he was, fell asleep, and was laid to his fathers, and
saw corruption. Here we have a short account of the life, death, and
burial, of the patriarch David, and his continuance under the power of
death. [a.] His life: He served his own generation, by the will of God,
before he slept the sleep of death. David was a useful good man; he did
good in the world by the will of God. He made God's precepts his rule;
he served his own generation so as therein to serve God; he so served
and pleased men (as whatever the king did pleased the people, 2 Sam.
iii. 36), as still to keep himself the faithful servant of God. See
Gal. i. 10. He served the good of men, but did not serve the will of
men. Or, by the will of God's providence so ordering it, qualifying him
for, and calling him to, a public station, he served his own
generation; for every creature is that to us which God makes it to be.
David was a great blessing to the age wherein he lived; he was the
servant of his generation: many are the curse, and plague, and burden
of their generation. Even those that are in a lower and narrower sphere
must look upon it that they live to serve their generation; and those
that will do good in the world must make themselves servants of all, 1
Cor. ix. 19. We were not born for ourselves, but are members of
communities, to which we must study to be serviceable. Yet here is the
difference between David and Christ, that David was to serve only his
own generation, that generation in which he lived, and therefore when
he had done what he had to do, and written what he had to write, he
died, and continued in the grave; but Christ (not by his writings or
words upon record only as David, but by his personal agency) was to
serve all generations, must ever live to reign over the house of Jacob,
not as David, for forty years, but for all ages, as long as the sun and
moon endure, Ps. lxxxix. 29, 36, 37. His throne must be as the days of
heaven, and all generations must be blessed in him, Ps. lxxii. 17. [b.]
His death: He fell asleep. Death is a sleep, a quiet rest, to those
who, while they lived, laboured in the service of God and their
generation. Observe, He did not fall asleep till he had served his
generation, till he had done the work for which God raised him up.
God's servants have their work assigned them; and, when they have
accomplished as a hireling their day, then, and not till then, they are
called to rest. God's witnesses never die till they have finished their
testimony; and then the sleep, the death, of the labouring man will be
sweet. David was not permitted to build the temple, and therefore when
he had made preparation for it, which was the service he was designed
to, he fell asleep, and left the work to Solomon. [c.] His burial: He
was laid to his fathers. Though he was buried in the city of David (1
Kings ii. 10), and not in the sepulchre of Jesse his father in
Bethlehem, yet he might be said to be laid to his fathers; for the
grave, in general, is the habitation of our fathers, of those that are
gone before us, Ps. xlix. 19. [d.] His continuance in the grave: He saw
corruption. We are sure he did not rise again; this Peter insists upon
when he freely speaks of the patriarch David (ch. ii. 29): He is both
dead and buried, and his sepulchre is with us unto this day. He saw
corruption, and therefore that promise could not have its
accomplishment in him. But,
(b.) It was accomplished in the Lord Jesus (v. 37): He whom God raised
again saw no corruption; for it was in him that the sure mercies were
to be reserved for us. He rose the third day, and therefore did not see
corruption then; and he rose to die no more, and therefore never did.
Of him therefore the promise must be understood, and no other.
c. Having given them this account of the Lord Jesus, he comes to make
application of it.
(a.) In the midst of his discourse, to engage their attention, he had
told his hearers that they were concerned in all this (v. 26): "To you
is the word of this salvation sent, to you first. If you by your
unbelief make it a word of rejection to you, you may thank yourselves;
but it is sent to you for a word of salvation; if it be not so, it is
your own fault." Let them not peevishly argue that because it was sent
to the Gentiles, who had no communion with them, therefore it was not
sent to them; for to them it was sent in the first place. "To you men
this is sent, and not to the angels that sinned. To you living men, and
not to the congregation of the dead and damned, whose day of grace is
over." He therefore speaks to them with tenderness and respect: You are
men and brethren; and so we are to look upon all those that stand fair
with us for the great salvation as having the word of salvation sent to
them. Those to whom he does by warrant from heaven here bring the word
of salvation are, [a.] The native Jews, Hebrews of the Hebrews, as Paul
himself was: "Children of the stock of Abraham, though a degenerate
race, yet to you is this word of salvation sent; nay, it is therefore
sent to you, to save you from your sins." It is an advantage to be of a
good stock; for, though salvation does not always follow the children
of godly parents, yet the word of salvation does: Abraham will command
his children and his house-hold after him. [b.] The proselytes, the
Gentiles by birth, that were in some degree brought over to the Jews'
religion: "Whosoever among you that feareth God. You that have a sense
of natural religion, and have subjected yourselves to the laws of that,
and taken hold of the comforts of that, to you is the word of this
salvation sent; you need the further discoveries and directions of
revealed religion, are prepared for them, and will bid them welcome,
and therefore shall certainly be welcome to take the benefit of them."
(b.) In the close of his discourse he applies what he had said
concerning Christ to his hearers. He had told them a long story
concerning this Jesus; now they would be ready to ask, What is all this
to us? And he tells them plainly what it is to them.
[a.] It will be their unspeakable advantage if they embrace Jesus
Christ, and believe this word of salvation. It will relieve them where
their greatest danger lies; and that is from the guilt of their sins:
"Be it known unto you therefore, men and brethren--we are warranted to
proclaim it to you, and you are called to take notice of it." He did
not stand up to preach before them, but to preach to them, and not
without hopes of prevailing with them; for they are men, reasonable
creatures, and capable of being argued with; they are brethren, spoken
to, and dealt with, by men like themselves; not only of the same
nature, but of the same nation. It is proper for the preachers of the
gospel to call their hearers brethren, as speaking familiarly to them,
and with an affectionate concern for their welfare, and as being
equally interested with them in the gospel they preach. Let all that
hear the gospel of Christ know these two things--1st, That it is an act
of indemnity granted by the King of kings to the children of men, who
stand attainted at his bar of treason against his crown and dignity;
and it is for and in consideration of the mediation of Christ between
God and man that this act of grace is passed and proclaimed (v. 38):
"Through this man, who died and rose again, is preached unto you the
forgiveness of sins. We have to tell you, in God's name, that your
sins, though many and great, may be forgiven, and how it is come about
that they may be so, without any injury to God's honour, and how you
may obtain the forgiveness of your sins. We are to preach repentance
for the remission of sins, and divine grace giving both repentance and
remission of sins. The remission of sins is through this man. By his
merit it was purchased, in his name it is offered, and by his authority
it is bestowed; and therefore you are concerned to be acquainted with
him, and interested in him. We preach to you the forgiveness of sins.
That is the salvation we bring you, the word of God; and therefore you
ought to bid us welcome and look upon us as your friends, and
messengers of good tidings." 2ndly, That it does that for us which the
law of Moses could not do. The Jews were jealous for the law, and
because it prescribed expiatory and pacificatory sacrifices, and a
great variety of purifications, fancied they might be justified by it
before God. "No," saith Paul, "be it known to you that it is by Christ
only that those who believe in him, and none else, are justified from
all things, from all the guilt and stain of sin, from which you could
not be justified by the law of Moses" (v. 39); therefore they ought to
entertain and embrace the gospel, and not to adhere to the law in
opposition to it, because the gospel is perfective, not destructive, of
the law. Note, 1. The great concern of sinners it to be justified, to
be acquitted from guilt and accepted as righteous in God's sight. 2.
Those who are truly justified are acquitted from all their guilt; for
if any be left charged upon the sinner he is undone. 3. It was
impossible for a sinner to be justified by the law of Moses. Not by his
moral law, for we have all broken it, and are transgressing it daily,
so that instead of justifying us it condemns us. Not by his remedial
law, for it was not possible that the blood of bulls and goats should
take away sin, should satisfy God's offended justice, or pacify the
sinner's wounded conscience. It was but a ritual and typical
institution. See Heb. ix. 9; x. 1, 4. 4. By Jesus Christ we obtain a
complete justification; for by him a complete atonement was made for
sin. We are justified, not only by him as our Judge, but by him as our
righteousness, the Lord our righteousness. 5. All that believe in
Christ, that rely upon him and give up themselves to be ruled by him,
are justified by him, and none but they. 6. What the law could not do
for us, in that it was weak, that the gospel of Christ does; and
therefore it was folly, out of a jealousy for the law of Moses and the
honour of that institution, to conceive a jealousy of the gospel of
Christ and the designs of that more perfect institution.
[b.] It is at their utmost peril if they reject the gospel of Christ,
and turn their backs upon the offer now made them (v. 40, 41): Beware
therefore; you have a fair invitation given you, look to yourselves,
lest you either neglect or oppose it." Note, Those to whom the gospel
is preached must see themselves upon their trial and good behaviour,
and are concerned to beware lest they be found refusers of the grace
offered. "Beware lest you not only come short of the blessings and
benefits spoken of in the prophets as coming upon those that believe,
but fall under the doom spoken of in the prophets as coming upon those
that persist in unbelief: lest that come upon you which is spoken of."
Note, The threatenings are warnings ; what we are told will come upon
impenitent sinners is designed to awaken us to beware lest it should
come upon us. Now the prophecy referred to we have Hab. i. 5, where the
destruction of the Jewish nation by the Chaldeans is foretold as an
incredible unparalleled destruction; and this is here applied to the
destruction that was coming upon that nation by the Romans, for their
rejecting the gospel of Christ. The apostle follows the Septuagint
translation, which reads, Behold, you despisers (for, behold, you among
the heathen); because it made the text more apposite to his purpose.
1st, "Take heed lest the guilt come upon you which was spoken of in the
prophets--the guilt of despising the gospel and the tenders of it, and
despising the Gentiles that were advanced to partake of it. Beware lest
it be said to you, Behold, you despisers." Note, It is the ruin of many
that they despise religion, they look upon it as a thing below them,
and are not willing to stoop to it. 2ndly, "Take heed lest the judgment
come upon you which was spoken of in the prophets: that you shall
wonder and perish, that is, wonderfully perish; your perdition shall be
amazing to yourselves and all about you." Those that will not wonder
and be saved shall wonder and perish. Those that enjoyed the privileges
of the church, and flattered themselves with a conceit that these would
save them, will wonder when they find their vain presumption overruled
and that their privileges do but make their condemnation the more
intolerable. Let the unbelieving Jews expect that God will work a work
in their days which you shall in no wise believe, though a man declare
it unto you. This may be understood as a prediction, either, 1. Of
their sin, that they should be incredulous, that that great work of
God, the redemption of the world by Christ, though it should be in the
most solemn manner declared unto them, yet they would in no wise
believe it, Isa. liii. 1, Who hath believed our report? Though it was
of God's working, to whom nothing is impossible, and of his declaring,
who cannot lie, yet they would not give credit to it. Those that had
the honour and advantage to have this work wrought in their days had
not the grace to believe it. Or, 2. Of their destruction. The
dissolving of the Jewish polity, the taking of the kingdom of God from
them and giving it to the Gentiles, the destruction of their holy house
and city, and the dispersion of their people, was a work which one
would not have believed should have ever been done, considering how
much they had been the favourites of Heaven. The calamities that were
brought upon them were such as were never before brought upon any
people, Matt. xxiv. 21. It was said of their destruction by the
Chaldeans, and it was true of their last destruction, All the
inhabitants of the world would not have believed that the enemy would
have entered into the gates of Jerusalem as they did, Lam. iv. 12. Thus
is there a strange punishment to the workers of iniquity, especially to
the despisers of Christ, Job xxxi. 3.
Paul at Antioch in Pisidia.
42 And when the Jews were gone out of the synagogue, the Gentiles
besought that these words might be preached to them the next sabbath.
43 Now when the congregation was broken up, many of the Jews and
religious proselytes followed Paul and Barnabas: who, speaking to them,
persuaded them to continue in the grace of God. 44 And the next
sabbath day came almost the whole city together to hear the word of
God. 45 But when the Jews saw the multitudes, they were filled with
envy, and spake against those things which were spoken by Paul,
contradicting and blaspheming. 46 Then Paul and Barnabas waxed bold,
and said, It was necessary that the word of God should first have been
spoken to you: but seeing ye put it from you, and judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so
hath the Lord commanded us, saying, I have set thee to be a light of
the Gentiles, that thou shouldest be for salvation unto the ends of the
earth. 48 And when the Gentiles heard this, they were glad, and
glorified the word of the Lord: and as many as were ordained to eternal
life believed. 49 And the word of the Lord was published throughout
all the region. 50 But the Jews stirred up the devout and honourable
women, and the chief men of the city, and raised persecution against
Paul and Barnabas, and expelled them out of their coasts. 51 But they
shook off the dust of their feet against them, and came unto Iconium.
52 And the disciples were filled with joy, and with the Holy Ghost.
The design of this story being to vindicate the apostles, especially
Paul (as he doth himself at large, Rom. xi.), from the reflections of
the Jews upon him for preaching the gospel to the Gentiles, it is here
observed that he proceeded therein with all the caution imaginable, and
upon due consideration, of which we have here an instance.
I. There were some of the Jews that were so incensed against the
preaching of the gospel, not to the Gentiles, but to themselves, that
they would not bear to hear it, but went out of the synagogue while
Paul was preaching (v. 42), in contempt of him and his doctrine, and to
the disturbance of the congregation. It is probable they whispered
among themselves, exciting one another to it, and did it by consent.
Now this bespoke, 1. An open infidelity, as plain a profession of
unbelief as coming to hear the gospel is of faith. They thus publicly
avowed their contempt of Christ and of his doctrine and law, were not
ashamed, neither could they blush; and they thus endeavoured to beget
prejudices in the minds of others against the gospel; they went out to
draw others to follow their pernicious ways. 2. An obstinate
infidelity. They went out of the synagogue, not only to show that they
did not believe the gospel, but because they were resolved they would
not, and therefore got out of the hearing of those things that had a
tendency to convince them. They stopped their ears like the deaf adder.
Justly therefore was the gospel taken from them, when they first took
themselves from it, and turned themselves out of the church before they
were turned out of it. For it is certainly true that God never leaves
any till they first leave him.
II. The Gentiles were as willing to hear the gospel as those rude and
ill-conditioned Jews were to get out of the hearing of it: They
besought that these words, or words to this effect, might be preached
to them the next sabbath; in the week between, so some take it; on the
second and fifth days of the week, which in some synagogues were their
lecture days. But it appears (v. 44) that it was the next sabbath day
that they came together. They begged, 1. That the same offer might be
made to them that was made to the Jews. Paul in this sermon had brought
the word of salvation to the Jews and proselytes, but had taken no
notice of the Gentiles; and therefore they begged that forgiveness of
sins through Christ might be preached to them, as it was to the Jews.
The Jews' leavings, nay, loathings, were their longings. This justifies
Paul in his preaching to them, that he was invited to it, as Peter was
sent for to Cornelius. Who could refuse to break the bread of life to
those who begged so hard for it, and to give that to the poor at the
door which the children at the table threw under their feet? 2. That
the same instructions might be given to them. They had heard the
doctrine of Christ, but did not understand it at the first hearing, nor
could they remember all that they had heard, and therefore they begged
it might be preached to them again. Note, It is good to have the word
of Christ repeated to us. What we have heard we should desire to hear
again, that it may take deep root in us, and the nail that is driven
may be clenched and be as a nail in a sure place. To hear the same
things should not be grievous, because it is safe, Phil. iii. 1. It
aggravates the bad disposition of the Jews that the Gentiles desired to
hear that often which they were not willing to hear once; and commends
the good disposition of the Gentiles that they did not follow the bad
example which the Jews set them.
III. There were some, nay, there were many, both of Jews and
proselytes, that were wrought upon by the preaching of the gospel.
Those who aggravated the matter of the Jews' rejection by the preaching
of the gospel, cried out, as is usual in such cases, "They have cast
away, and cast off, all the people of God." "Nay," says Paul, "it is
not so; for abundance of the Jews have embraced Christ, and are taken
in;" himself for one, Rom. xi. 1, 5. So it was here: Many of the Jews
and religious proselytes followed Paul and Barnabas, and received
further instructions and encouragement from them. 1. They submitted to
the grace of God, and were admitted to the benefit and comfort of it,
which is implied in their being exhorted to continue in it. They
followed Paul and Barnabas; they became their disciples, or rather the
disciples of Christ, whose agents they were. Those that join themselves
to Christ will join themselves to his ministers, and follow them. And
Paul and Barnabas, though they were sent to the Gentiles, yet bade
those of the Jews welcome that were willing to come under their
instructions, such hearty well-wishers were they to all the Jews and
their friends, if they pleased. 2. They were exhorted and encouraged to
persevere herein: Paul and Barnabas, speaking to them with all the
freedom and friendship imaginable, persuaded them to continue in the
grace of God, to hold fast that which they had received, to continue in
their belief of the gospel of grace, their dependence upon the Spirit
of grace, and their attendance upon the means of grace. And the grace
of God shall not be wanting to those who thus continue in it.
IV. There was a cheerful attendance upon the preaching of the gospel
the next sabbath day (v. 44): Almost the whole city (the generality of
whom were Gentiles) came together to hear the word of God. 1. It is
probable that Paul and Barnabas were not idle in the week-days, but
took all opportunities in the week between (as some think the Gentiles
desired) to bring them acquainted with Christ, and to raise their
expectations from him. They did a great deal of service to the gospel
in private discourse and conversation, as well as in their public
sermons. Wisdom cried in the chief places of concourse, and the opening
of the gates, as well as in the synagogues, Prov. i. 20, 21. 2. This
brought a vast concourse of people to the synagogue on the sabbath day.
Some came out of curiosity, the thing being new; others longing to see
what the Jews would do upon the second tender of the gospel to them;
and many who had heard something of the word of God came to hear more,
and to hear it, not as the word of men but as the word of God, by which
we must be ruled and judged. Now this justified Paul in preaching to
the Gentiles, that he met with the most encouraging auditors among
them. There the fields were white to the harvest, and therefore why
should he not there put in his sickle?
V. The Jews were enraged at this; and not only would not receive the
gospel themselves, but were filled with indignation at those that
crowded after it (v. 45): When the Jews saw the multitudes, and
considered what an encouragement it was to Paul to go on in his work
when he saw the people thus flying like doves to their windows, and
what probability there was that among these multitudes some would be,
without doubt, wrought upon, and probably the greater part, to embrace
Christ--this filled them with envy. 1. They grudged the interest the
apostles had in the people, were vexed to see the synagogue so full
when they were going to preach. This was the same spirit that worked in
the Pharisees towards Christ; they were cut to the heart when they saw
the whole world go after him. When the kingdom of heaven was opened
they not only would not go in themselves, but were angry with those
that did. 2. They opposed the doctrine the apostles preached: They
spoke against those things that were spoken by Paul, cavilled at them,
started objections against them, finding some fault or other with every
thing he said, contradicting and blaspheming; antelegon
antilegontes--contradicting, they contradicted. They did it with the
utmost spite and rage imaginable: they persisted in their
contradiction, and nothing would silence them, they contradicted for
contradiction-sake, and denied that which was most evident; and, when
they could find no colour of objection, they broke out into ill
language against Christ and his gospel, blaspheming him and it. From
the language of the carnal man that receives not the things of the
Spirit of God, and therefore contradicts them, they proceed to the
language of incarnate devils, and blaspheme them. Commonly those who
begin with contradicting end with blaspheming.
VI. The apostles hereupon solemnly and openly declare themselves
discharged from their obligations to the Jews, and at liberty to bring
the word of salvation to the Gentiles, even by the tacit consent of the
Jews themselves. Never let the Jew lay the fault of the carrying of the
kingdom of God to the Gentiles upon the apostles, for that complaint of
theirs is for ever silenced by their own act and deed, for what they
did here is for ever a bar to it. "Tender and refusal (we say) are good
payment in law." The Jews had the tender of the gospel, and did refuse
it, and therefore ought not to say any thing against the Gentiles
having it. In declaring this, it is said (v. 46), Paul and Barnabas
waxed bold, more bold than they had been while they were shy of looking
favourably upon the Gentiles, for fear of giving offence to the Jews,
and laying a stumbling-block in their way. Note, There is a time for
the preachers of the gospel to show as much of the boldness of the lion
as of the wisdom of the serpent and the harmlessness of the dove. When
the adversaries of Christ's cause begin to be daring, it is not for its
advocates to be timid. While there is any hope of working upon those
that oppose themselves they must be instructed with meekness (2 Tim.
ii. 25); but, when that method has long been tried in vain, we must wax
bold, and tell them what will be the issue of their opposition. The
impudence of the enemies of the gospel, instead of frightening, should
rather embolden its friends; for they are sure that they have a good
cause, and they know in whom they have trusted to bear them out. Now
Paul and Barnabas, having made the Jews a fair offer of gospel grace,
here give them fair notice of their bringing it to the Gentiles, if by
any means (as Paul says Rom. xi. 14) they might provoke them to
emulation. 1. They own that the Jews were entitled to the first offer:
"It was necessary that the word of God should first have been spoken to
you, to whom the promise was made, to you of the lost sheep of the
house of Israel, to whom Christ reckoned himself first sent." And his
charge to the preachers of his gospel to begin at Jerusalem (Luke xxiv.
47) was a tacit direction to all that went into other countries to
begin with the Jews, to whom pertained the giving of the law, and
therefore the preaching of the gospel. Let the children first be
served, Mark vii. 27. 2. They charge them with the refusal of it: "You
put it from you; you will not accept of it; nay, you will not so much
as bear the offer of it, but take it as an affront to you." If men put
the gospel from them, God justly takes it from them; why should manna
be given to those that loathe it and call it light bread, or the
privileges of the gospel forced on those that put them away, and say,
We have no part in David? Herein they judge themselves unworthy of
everlasting life. In one sense we must all judge ourselves unworthy of
everlasting life, for there is nothing in us, nor done by us, by which
we can pretend to merit it, and we must be made sensible of this; but
here the meaning is, "You discover, or make it to appear, that you are
not meet for eternal life; you throw away all your claims and give up
your pretensions to it; since you will not take it from his hands, into
whose hand the Father has given it, krinete, you do, in effect, pass
this judgment upon yourselves, and out of your own mouth you shall be
judged; you will not have it by Christ, by whom alone it is to be had,
and so shall your doom be, you shall not have it at all." 3. Upon this
they ground their preaching the gospel to the uncircumcised: "Since you
will not accept eternal life as it is offered, our way is plain, Lo, we
turn to the Gentiles. If one will not, another will. If those that were
first invited to the wedding-feast will not come, we must invite out of
the highways and hedges those that will, for the wedding must be
furnished with guests. If he that is next of kin will not do the
kinsman's part, he must not complain that another will," Ruth iv. 4. 4.
They justify themselves in this by a divine warrant (v. 47): "For so
hath the Lord commanded us; the Lord Jesus gave us directions to
witness to him in Jerusalem and Judea first, and after that to the
utmost part of the earth, to preach the gospel to every creature, to
disciple all nations." This is according to what was foretold in the
Old-Testament. When the Messiah, in the prospect of the Jews'
infidelity, was ready to say, I have laboured in vain, he was told, to
his satisfaction, that though Israel were not gathered, yet he should
be glorious, that his blood should not be shed in vain, nor his
purchase made in vain, nor his doctrine preached in vain, nor his
Spirit sent in vain--"For I have set thee, not only raised thee up, but
established thee, to be a light of the Gentiles, not only a shining
light for a time, but a standing light, set thee for a light, that thou
shouldst be for salvation unto the ends of the earth." Note, (1.)
Christ is not only the Saviour, but the salvation, is himself our
righteousness, and life, and strength. (2.) Wherever Christ is designed
to be salvation, he is set up to be a light; he enlightens the
understanding, and so saves the soul. (3.) He is, and is to be, light
and salvation to the Gentiles, to the ends of the earth. Those of every
nation shall be welcome to him, some of every nation have heard of him
(Rom. x. 18), and all nations shall at length become his kingdom. This
prophecy has had its accomplishment in part in the setting up of the
kingdom of Christ in this island of ours, which lies, as it were, in
the ends of the earth, a corner of the world, and shall be accomplished
more and more when the time comes for the bringing in of the fulness of
the Gentiles.
VII. The Gentiles cheerfully embraced that which the Jews scornfully
rejected, v. 48, 49. Never was land lost for want of heirs; through the
fall of the Jews, salvation is come to the Gentiles: the casting off of
them was the reconciling of the world, and the diminishing of them the
riches of the Gentiles; so the apostle shows at large, Rom. xi. 11, 12,
15. The Jews, the natural branches, were broken off, and the Gentiles,
that were branches of the wild olive, were thereupon grafted in, v. 17,
19. Now here we are told how the Gentiles welcomed this happy turn in
their favour.
1. They took the comfort of it: When they heard this they were glad. It
was good news to them that they might have admission into covenant and
communion with God by a clearer, nearer, and better way than submitting
to the ceremonial law, and being proselyted to the Jewish
religion--that the partition-wall was taken down and they were as
welcome to the benefits of the Messiah's kingdom as the Jews
themselves, and might share in their promise, without coming under
their yoke. This was indeed glad tidings of great joy to all people.
Note, Our being put into a possibility of salvation, and a capacity for
it, ought to be the matter of our rejoicing; when the Gentiles did but
hear that the offers of grace should be made them, the word of grace
preached to them, and the means of grace afforded them, they were glad.
"Now there is some hope for us." Many grieve under doubts whether they
have an interest in Christ or no, when they should be rejoicing that
they have an interest in him; the golden sceptre is held out to them,
and they are invited to come and touch the top of it.
2. They gave God the praise of it: They glorified the word of the Lord;
that is, Christ (so some), the essential Word; they entertained a
profound veneration for him, and expressed the high thoughts they had
of him. Or, rather, the gospel; the more they knew of it, the more they
admired it. Oh! what a light, what a power, what a treasure, does this
gospel bring along with it! How excellent are its truths, its precepts,
its promises! How far transcending all other institutions! How plainly
divine and heavenly is its origin! Thus they glorified the word of the
Lord, and it is this which he has himself magnified above all his name
(Ps. cxxxviii. 2), and will magnify and make honourable, Isa. xlii. 21.
They glorified the word of the Lord, (1.) Because now the knowledge of
it was diffused and not confined to the Jews only. Note, It is the
glory of the word of the Lord that the further it spreads the brighter
it shines, which shows it to be not like the light of the candle, but
like that of the sun when he goes forth in his strength. (2.) Because
now the knowledge of it was brought to them. Note, Those speak best of
the honour of the word of the Lord that speak experimentally, that have
themselves been subdued by its power, and comforted by its sweetness.
3. Many of them became, not only professors of the Christian faith, but
sincerely obedient to the faith: As many as were ordained to eternal
life believed. God by his Spirit wrought true faith in those for whom
he had in his councils from everlasting designed a happiness to
everlasting. (1.) Those believed to whom God gave grace to believe,
whom by a secret and mighty operation he brought into subjection to the
gospel of Christ, and made willing in the day of his power. Those came
to Christ whom the Father drew, and to whom the Spirit made the gospel
call effectual. It is called the faith of the operation of God (Col.
ii. 12), and is said to be wrought by the same power that raised up
Christ, Eph. i. 19, 20. (2.) God gave this grace to believe to all
those among them who were ordained to eternal life (for whom he had
predestinated, them he also called, Rom. viii. 30); or, as many as were
disposed to eternal life, as many as had a concern about their eternal
state, and aimed to make sure of eternal life, believed in Christ, in
whom God hath treasured up that life (1 John v. 11), and who is the
only way to it; and it was the grace of God that wrought it in them.
Thus all those captives, and those only, took the benefit of Cyrus's
proclamation, whose spirit God had raised up to build the house of the
Lord which is in Jerusalem, Ezra i. 5. Those will be brought to believe
in Christ that by his grace are well disposed to eternal life, and make
this their aim.
4. When they believed they did what they could to spread the knowledge
of Christ and his gospel among their neighbours (v. 49): And the word
of the Lord was published throughout all the region. When it was
received with so much satisfaction in the chief city, it soon spread
into all parts of the country. Those new converts were themselves ready
to communicate to others that which they were so full of themselves.
The Lord gave the word, and then great was the company of those that
published it, Ps. lxviii. 11. Those that have become acquainted with
Christ themselves will do what they can to bring others acquainted with
him. Those in great and rich cities that have received the gospel
should not think to engross it, as if, like learning and philosophy, it
were only to be the entertainment of the more polite and elevated part
of mankind, but should do what they can to get it published in the
country among the ordinary sort of people, the poor and unlearned, who
have souls to be saved as well as they.
VIII. Paul and Barnabas, having sown the seeds of a Christian church
there, quitted the place, and went to do the like else-where. We read
not any thing of their working miracles here, to confirm their
doctrine, and to convince people of the truth of it; for, though God
then did ordinarily make use of that method of conviction, yet he
could, when he pleased, do his work without it; and begetting faith by
the immediate influence of his Spirit was itself the greatest miracle
to those in whom it was wrought. Yet, it is probable that they did work
miracles, for we find they did in the next place they came to, ch. xiv.
3. Now here we are told,
1. How the unbelieving Jews expelled the apostles out of that country.
They first turned their back upon them, and then lifted up the heel
against them (v. 50): They raised persecution against Paul and
Barnabas, excited the mob to persecute them in their way by insulting
their persons as they went along the streets; excited the magistrates
to persecute them in their way, by imprisoning and punishing them. When
they could not resist the wisdom and spirit wherewith they spoke, they
had recourse to these brutish methods, the last refuge of an obstinate
infidelity. Satan and his agents are most exasperated against the
preachers of the gospel when they see them go on successfully, and
therefore then will be sure to raise persecution against them. Thus it
has been the common lot of the best men in the world to suffer ill for
doing well, to be persecuted instead of being preferred for the good
services they have done to mankind. Observe, (1.) What method the Jews
took to give them trouble: They stirred up the devout and honourable
women against them. They could not make any considerable interest
themselves, but they applied to some ladies of quality in the city,
that were well affected to the Jewish religion, and were proselytes of
the gate, therefore called devout women. These, according to the genius
of their sex, were zealous in their way, and bigoted; and it was easy,
by false stories and misrepresentations, to incense them against the
gospel of Christ, as if it had been destructive of all religion, of
which really it is perfective. It is good to see honourable women
devout, and well affected to religious worship: The less they have to
do in the world, the more they should do for their souls, and the more
time they should spend in communion with God; but it is sad when, under
colour of devotion to God, they conceive an enmity to Christ, as those
here mentioned. What! women persecutors! Can they forget the tenderness
and compassion of their sex? What! honourable women! Can they thus
stain their honour, and disgrace themselves, and do so mean a thing?
But, which is strangest of all, devout women! Will they kill Christ's
servants, and think therein they do God service? Let those therefore
that have zeal see that it be according to knowledge. By these devout
and honourable women they